Analysis of The Abhisamayalamkara, Obermiller, 1933-1936,600dpi

Calcutta Oriental Series, No.
27
ANALYSIS
OF THE
ABHISAMAYALAMKARA
(FASC. I)
BY
E. OBERMILLER, Ph.D.
LUZAC & CO.,
46, Great Russell Street,
LONDON
1933
sf ^STCCT&R^^
Printed by N. C. Paul, Esqr. and Published by R. N. Seal, Esqr.,
at the CALCUTTA ORIENTAL PRESS, 9, Panchanan
Ghose Lane, Calcutta.
CHAPTER I
A. T h e 8 P r i n c i p a l S u b j e c t s
îstf: = dhos-po brgyad. (Summarized in Chapter
I. Kar. 4, 5.). Consist of :
Aa . T h e 3 k i n d s of O m n i s c i e n c e ,
ftra: ^f^cfT! = thams-cad~mkhyen~pa gsum (abridged :
mkhyen gsum). These are :
l T h e O m n i s c i e n c e ( o f t h e
B u d d h a ) i n r e g a r d o f a l l t h e a s p e c t s
o f e x i s t e n c e ^|35R3*1T = rnam-pa thams-
cad mkhyen-pa-riid (mam-mkhyen). (I).
D e f i n i t i o n : The ultimate knowledge (of the
Buddha), the direct cognition, in one single moment, of
all the aspects of existence, empirical and absolute
[Don. 2a. 1-2.] ji-lta ji-sned-kyi mam-pa ma-lus~p0
skad-cig-ma gcig-la mnon-sum-du mkhyen-pahi mthar-
thug~gi mkhyen-pa.
1
)
Y a r i e t i e s :
1. The Omniscience in regard of the Absolute
Reality. [Ibid. 2a. 2.] ji-lta~ba rtogs-pahi mam-
mkhyen. . , -. , c
2. The Omniscience in regard of the Empirical
Reality. [Ibid.] ji-shed-pa rtogs-pahi rnam-mkhyen.
2
3. The direct knowledge of the Creative Mental
Effort for Enlightenment and of all the* other characteristic
aspects of (the Path) as being the cause (of the
Omniscience of the Buddha), as well as of the result
which is attained by this Path.
1 The definition given in the Lun-gi sne-ma (Agama-manjati)
of Buton in accordance with the Pancavimsatisahasrika is as
follows : [Aga Ed. 64b. 1-2] chos thams-cad-kyi rnam-pa dan rtags
dan mtshan-ma ma-lus-pa hun ji-lta ji-sned-par mnonsum-gyi
mkhyen-pa-nid :the direct knowledge of all the aspects*
characteristic marks and cause of all the elements of existence.
2 The cognition of the Absolute (ji-lta~ba = don-dam~pa
= paramartha) is the intuition of the monistic principle at the time of
intense concentration, and the cognition of the Empirical World is
the knowledge which is acquired after the termination of the trance
<Lun. 64b. 2-3).
ANALYSIS OF
Abhis. aloka. MS- 16b.9 f
[Don. 2a. 2.] sems-bskyed-sogs rgyu-hbras-fyyi fnam-
pa h
u<
n mnon~sum~du-rtogs~pahi rnam-mkhyen-
4. The 21 forms of the Transcendental Wisdom
peculiar to the Stage of the Buddha which is not in the
least influenced by defiling agencies.
1
[Don. 2a. 3.] sans~rgyas"kyi sahi ye-ses sde~tshan
ner-gcig.
L i m i t s : The Stage of the Buddha, exclusively.
[Ibid.] sa-mtshams sans-rgyas~kyi~sa kho-nar yod.
11 T h e O m n i s c i e n c e i n r e g a r d o f
t h e P a t h STTTsJcfT ~lam~es-fiid ( = lam~ses), (2),
D e f i n i t i o n :The intuition of the Mahayanist
Saint, dominated by analytic wisdom, directly cognizing
the essential nature, the non-substantiality, of the 3
different Paths to Salvation.
2
[Don. 2a. 4.] lam gsum bden-med~du mnon-sum*
du-rtogs-pahi ses-rab~kyis zin-pahi theg-chen hphags-
pahi mnon-rtogs.
The Omniscience of the Buddha in regard of all the
aspects of existence is impossible without the knowledge
about the (3) Paths to Salvation, viz. that of the f5ravakas,
(the Pratyekabuddhas and the Bodhisattvas). It is for
this reason that the Omniscience in regard of the Path
is discussed directly after the Omniscience of the Buddha*
[Abhis. aloka, MS. 16 b. 10-11.]
[Sphut. 29b. 5-6.] mam pa thams~cad mkhyen~pa~
nid rtogs-pa-ni lam~ses~pa-nid yons~su~ses-pa med-na med-
pas lam-ses-pa-nid.
V a r i e t i e s :
1. The Omniscience in regard of the Path as the
cognition of the Path of the Sravaka.
r^ nart-thos-kyi lam ses-pahi
I These 21 forms of the Buddha's knowledge, including the 3/
characteristic features of Enlightenment (bodkipaJzsik.S'-dharmSh
byah-phyogs-kyi chas) etc. are all of them enumerated in the 8th
Adhikara, as the attributes of the Buddha*s Body of Absolute Wis-
dom. (jnana-dhdrma-kayd==ye-ses-cno-&1iijt).
2 The definition given in the Rhitm-bsad of rtgyal-Tshab (39b,
1-2.) is the same as that of the Mahiyanistic Path of Illumination.
Cf. below.
THE ABHISAMAYALAMKARA 5-
cognition of the Path of the Pratyekabuddha. Epc%fi-
ft GS-pahi lam-ses
knowledge of the Mahayanistic Path. ^TTOHâT^wft
Û^Wf^theg-chen-gyi lam-ses-pahi lam-ses.
L i m i t s ;From the Mahayanistic Path of Illumi-
nation and up to the Stage of the Buddha (including the
latter likewise).
[Don. 2b. 1.] sa~mtshams theg-chen mthon-lam~
nas sans-rgyas'kiji sahi bar-du yod.
I I ! T h e O m n i s c i e n c e i n r e g a r d o f
t h e O b j e c t s o f t h e E m p i r i c a l W o r l d .
^9T5TcfT = thams-cad-ses-pa-fiid or 3<pPf = gzi-ses. (3).
D e f i n i t i o n :-The knowledge of the Saint which
corresponds to the Hmayanistic sp'ritual family and
consists, in its predominant part, of the direct cognition
of all the separate elements of existence as being devoid
of a relation to an individual Ego or soul.
[Don- 2b. 2.] gzi thams-cad gan~zag-gi bdag-med-
du mhon-sum-du rtogs-pahi cha-nas-bza%-pahi theg-
dman-gyi rtogs-rigs-su gnas-pahi hphags-rgyud-fcyi mkhyen-
pa.
The Omniscience in regard of the Path cannot be
attained without the knowledge of (the true nature of)
the objects of the Empirical World in all their varieties.
It is for this reason that the Omniscience in regard of the
Empirical World is spoken of directly after the Omni-
science in regard of the Path.
[Abhis. aloka.^MS. 16b. 11-12.]
f *t ^ f
[Sphut. 39b. 4.] gzi tharris~cad yons-su-ses-pa med-
par 1dm legs-par yons~su~ses~pa med-pas thams-cad ses-
pa-nid.
V a r i e t i e s :
1. The Omniscience in regard of the Empirical
World which is near to the ultimate result,the Climax
of Wisdom, (by being connected with Transcendental
1 = pratyeka-jina (instead of pratyeka-buddha). This is the
usual term in the Tibetan manuals.
ANALYSIS OF
Analysis and Great Commiseration. Is posssessed by
the Mahayiinist Saint). *mWFiT HIlWTSflw s C^Fi = hbras
yutn-la ne-hahi gzi-ses.
2. The knowledge which is far from the result,
being devoid of Commiseration and maintaining the
reality of separate entities. W ^
hbras-yttm-la
1
rin-bahi gzi-ses.
L i m i t s : Beginning with the Hlnayanistic Path
of Illumination and lasting till the Stage of the Buddha
(including the latter likewise).
[Don. 2b. 3.] sa-mtshams fian-thos-kyi mthon-lam-
nas sahs-rgyas~kyi sahi bafrdu yod.
A b . T h e - 4 . P r a c t i c a l M e t h o d s o f
R e a l i z a t i o n (of t h e 3 k i n d s of Omn i s ci e n ce )
^cTT^: SfSffaTT: = sbyr~ba bzi. T h e s e a r e :
B T h e P r o c e s s o f C o n t e m p l a t i o n
a n d I n t u i t i o n o f a l l t h e A s p e c t s ( o f
t h e 3 k i n d s o f O m n i s c i e n c e ) .
'^NRT^TOsften = rnam-kun mhon-par-rdzogs-par rtogs-pa
(abridged rnam-rdzogs sbyor-ba). (4).
D e f i n i t i o n : The (process of) mind-concentra-
tion (yoga) of the Mahayinist Saint dominated by analytic
wisdom which is directed upon the aspects of the 3 kinds
of Omniscience.
[Don. 2a. 4.] mkhyen gsum-gyi mam-pa sgom-pahi
ses-rab-k.yis zin-pahi sems-dpahi rncd-hbyor.
V a r i e t i e s :
1. From the standpoint of the essential character of
the process etc.
2
.the 20 methods of training.
[Ibid], no~bo sogs-kyi sgo*nas sbyor-ba ni-su.
2. From the standpoint of the aspects contemplated
the 173 forms of the Bodhisattva's yoga as realizing
respectively the 173 aspects (of the 3 forms of Omni-
science).
1 !/iam==matr = "the Mother" is the well-known synonym or
Prajfiapararnita. "*
2 I.e. from the standpoint (1) of the essential character (of the
process)no-bohi sgo-iias-svabhava-dDarena, (2) of the individual
engaged in the trainingrten gan-zag-gi sgo-nas = adhara-bhuta-
pudgaladvarena, (3) of the meansthabs-iiyi'Sgo-nasûpaya-daarena,
and (4) of the resulthbras-buhi sgo-nas = phala~di)arena. Cf. below.
Chapter IV.
THE ABH1SAMAYALAMKARA
[Ibid 2b. 5.] rnam-pahi sgo-nas mkhyen gsum-gyi
rnarn-pa brgya daft don-gsum fiams~su-len-pahi sems-
dpahi rnal-hbyor brgya dan don-gsum yod.
"The intuition of all the aspects" has for its aim the
attainment (practically) of a dominating position in regard
of the 3 forms of Omniscience. It represents the practi-
cal process
1
of realization of the said 3 forms through the
constant contemplation of all the varieties of the Omnis-
cience of the Buddha in regard of all the aspects of
existence, of the Omniscience concerning the Path, and
of the Omniscience in regard of all the objects of the
Empirical World.
fAbhis.aloka, MS. 16b. 12-15]
[Sphut 44b. 4-5] thams~cad-mkhyen~pa~md gsum
yons~su~ses~pa~ni dbah-du-bya-bahi-phyir yan rnatn-pa-
thams-cad dan lam dan gzi-ses-pa bsdu-bahi-sgo-nas thams-
cad mkhyen-pa-nid gsum sgom-par-byed-pas rnam~pa-
kun mhon~par~rdzogs~pdr rtogs-pa.
S y n o n y m s : 1. The yoga of the Bodhisattva.
pahi rnal-hbyor.
2. The Climax of Wisdom in the sense of the Path.
= lam ser-phyin.
3. The Path of the Bodhisattva.
byan-sems-liyi l<tm.
4. The Mahayanistic Activity.
chen sgrub-pa.
! =theg~
5. The Action of the Outfit. $f*ITf[5ffe<?f%::= go-sgrub.
2
L i m i t s : Begins with the Mahayanistic Path of
Accumulating Merit and lasts till the termination of the
process of intuition.
[Don. 2b. 6.] sa-mtshams theg-chen tshogs~lam-nas
rgyun-mihahi bar-du-yod.
II- T h e C u l m i n a t i n g D e g r e e s ol the
Process of Illumination. 1Sjtfwi*W = Hse-mohi mhon-par-
rtogs-pa or Jfvbjî: =rtse-sbyor. (5).
1 As opposed to the theoretical part included in the first
subjects.
2 An abbreviation of go chahi sgrub-pa.
ANALYSIS OF
D e f i n i t i o n : The mind-concentration (yoga) of
the Mahayanist Saint at the time when he has attained a
dominating position in the contemplation of the aspects
of the 3 forms of Omniscience. It is, in its predominant
part, characterized by analytic wisdom which is the result
of the meditation over the principle of Non-substantiality
(of the separate elements of existence).
[Don. 3a. ).] ston-nid-la dmigs-pahi sgom-byun-gi
ses-rab-kyis zin-pahi cha-nas-bzag-pahi mhhyen gsum-gyi
rnam-pa sgom-pa~la dban thobpahi skcbs-kyi sems-
dpahi rnal-hbyor.
This method includes those special stages of the Path
where the Bodhisattva who is engaged in the process of
contemplation (of the 3 forms of Omniscience), attains
the resulting culminating degrees of his transic meditation.
[Abhis, aloka, MS. 20a. .6-8.]
i
[Sphut. 70a] rnam-pa thams-cad mncn-par-rdzogs-par
rtogs-pa thob-pa-la [khyad-par-gyi iam-gyis] rab-kyi mthcr-
phyin-pahi rtogs-pa hbyun-bas rtse-mohi mnon-par-rtogs-
phyin-pahi rtogs-pa hbyun-bas rtse-mohi mnon-par-rtogs-
pa.
1
V a r i e t i e s (briefly)1. The Culminating
Degrees on the Path of Training. ST^J!HfJT1WH^W= sbyor
lam rtse-sbyor.
2. The Culminating Degree on the Path of Illumina-
tion. ?s|Twt*|WTfrT: =mthofi4am rtse-sbyor.
3. The Culminating Degree on the Path of Concen-
trated Contemplation. W^nW'ftj^JFJfrtt = sgom-lam
rtse-sbyor.
4. The Culminating Degree at the end of the Path,
directly preceding the attainment of Buddhahood.
9fffi?3Rngbrata: = bar-chad-med-pahi rtse-sbyor. (in
detail) :
i The Culminating Stage on the Degree of Heat.
3OT^fnj^*frnf? = drod rtse-sbyor.
ii The Culminating Stage on the Degree of the
Climax. SfJPIW^WJTÎWn = rtse-mohi rtse-sbyor.
1 Ace. to Rnam-bsad (196b. 4-5)sart)a~a\ara~cbhisarnbodha is
/tc be regarded as tfie cause, the factor for the attainment of a domi-
nating position in the process of transic meditation, and murdha-
*abhisamaya represents the Path in its resulting mornents.
THE ABHISAMAYALAMKARA
iii The Cul mi nat i ng St age on t he Degr ee of St ead-
fastness. Wf^^*$W$t*l**==bzod-pahi rtse-sbyor.
iv The Culminating Stage on the Degree of
Highest Mundane Virtues. ^1f%^W^^ÎpP|2ltT;
= chos-mchog rtse-sbyof.
1
v-vii The Culminating Slages on the Paths of Illumi-
nation and Concentrated Contemplation, and
that at the end of the process of intuition,
^ l ^ = mthon-lam
sgom lam-bar-ch&d-med-pahi rtse-sbyon gsum
dan bdun,
(otherwise)173 varieties, as corresponding to the
aspects of the 3 forms of Omniscience.
L i m i t s : Beginning with the Degree of Heat of
the Mahayanistic Path of Training and ending with the
final moment of the Path.
[Don. 3a. 3.] sa-mtshams theg-chen-gyi sbyor-lam
drod-nas rgyun-mthahi bar-ro.
I I I . T h e P r o c e s s o f I n t u i t i o n a s
p r o g r e s s i v e f o r m o f C o n t e m p l a t i o n .
-pahi mnon-rtogs or
= mthar-gyis-sbyor-ba (6).
D e f i n i t i o n :The yoga of the Mahayanist Saint,
characterized by the contemplation of the aspects of the
3 kinds of Ommiscience, taken separately, in a gradual
order. This kind of meditation is practised in order to
obtain a firm knowledge in regard of each of the said
aspects (i.e. to fix them firmly in the mind).
[Don. 3a. 4.] mfyhyen gsum-gyi rnam-pa-la brtanpa
thob-phyir-du rim-gyis-sgom-pahi cha-nas-bzag-pahi sems-
dpahi rnat-hbyor.
The objects, which had been first meditated over in
detail and in a summary form, are then put in a gradual
order and meditated over again separately by him who has
attained any of the Culminating Stages of the Path.
2
This
1 The usual abbreviation for hjig-rten-pahi chos-Jiyi-inchog.
2 This refers to the progressive process in its essential part which
is considered to begin after the attainment of the Culminating Stage
on the Degree of Heat, when the object which has been medicated
over is fully intuited and this intuition, the result of transic meditation j
10 ANALYSIS OF
progressive process of intuition has for its aim the attain-
ment of perfect certainty (in regard of each of the aspects
of the 3 forms of Omniscience).
[Abhis. aloka. MS. 375a. 5 sqq.]
[Sphut 841b. 685a. 2.] rtse-mohi mhon-par-rtogs-pa
thob-pa so~so-ha dan bsdus-pa-nid-du rtogs-pahi don-mam"
go-nms-bzin-dti blags-nas brtan-por-bya-bahi-phytr rnam-
par-sgom-par-byed-pas mthar-gyis-pahi mhon-par-riogs-
pa.
V a r i e t i e s : 1 3 forms of progressive intuition.
[Don. 3a. 4.] mthar-gyis sbyor-ba bcu-gsum.
1
L i m i t s : Beginning with the Mahayanistic Path of
Accumulating Merit and ending before the final moment
of the Process of Illumination.
[Ibid. 3a. 5.] sa-mtshams theg-chen-gyi ishogs-lam-
nas rgyun-mthahi sfia-logs bar-du yod.
I V . T h e final m o m e n t a r y I n t u i t i o n .
îqmilfiWirata: = skad-cig-ma-gcig-pahi mhon-par-rdzogs-
par byah-chub-pa or ^fi n^
5
"
1
^ = sk.ad-cid-tnahi sbyor-
ba. (7).
D e f i n i t i o n : The ultimate yoga of the Mahaya-
nist Saint, resulting from the progressive process of con-
templation of the aspects of the 3 forms of Omniscience.
[Don. 3a. 5-6.] mkhyen gsum-gyi rnam-pa mthar-gyis
sgom-pa-las byuh-bahi sems-dpahi mal-hbyor mthar-thug.
The individual who has undergone the progressive
process of intuition must finally become fully trained in
the practice of transic meditation. Accordingly those
elements which he has contemplated before he is now
able to intuit directly in one single moment.
is fixed in the mind. On the Path of Accumulating Merit the pro-
gressive process consists in the meditation over the topics which have
been apprehended through study and analysis. The topics thus cog-
nized on the most inferior degree of the Path of Accumulating Merit
are contemplated again on the intermediate and the higher degrees
of that Path. (Sic. ace. to Gser. I. 86a. 2-3).
1 Cf. below, Chapter VI.
[Abhis. aloka, MS. 375a. 18-20]
[Sphut. 85b. 3-4.] mthar-gyis-pahi mnon~par-rtogs-
pa mam-par~bsgoms~pa-ni sin-tu goms-par-bya-bahi-phyir
de-dag-nid sk.ad~cig~ma gcig-gis sgom-pas sk,ad-cig~ma
gcig-pahi mnon-pdr-rdzogs-par by ah-chub ~p a.
V a r i e t i e s :4 foims, the difference being with
regard to the point of view'.
1
[Don. 3b. 6.] dbye-na Idog-pahi sgo nas bzi<
L i m i t s : 1 akes place at the final moment of the
Path.
2
[Ibid.] sa-mtsharns rgyun-mthah hho~nar yod.
Ac. T h e U l t i m a t e R e s u l t of t h e
P a t h . This is :
o
T h e C o s m i c a l B o d y of t h e B u d d h a .
HHtNi =chos~sk
u
. (8).
D e f i n i t i o n : T h e (aggregate of) the purest
virtuous properties which is the result attained by means
of the meditation over the aspects of the 3 forms
of Omniscience.
[Don. 3b. I.] mkhyen gsum-gyi rnam-pa bsgom
stobs-kyis thob-pahi hbVas~bu mthar-thug-pahi zag-med-
fyyi yon-tan.
(The Bodhisattva) who has come to the final
momentary Illumination has at the next moment
the full and clearest intuition of the Cosmical Body of
the Buddha (as his own essential nature).
[Abhis. aloka, MS. 377a. 3-4.]
[Sphut. 87b. 3-4.] skad-cig-ma gcig-pahi miion-par-
rdzogs-par byah-chub-pa rnam-par-bsgoms-pahi sk&d-cig*
ma ghis-pa-la chos-kyi-sk.ur mhon~patr~rdzogs-par-byah-
chub-pa.
V a r i e t i e s :
1. The Cosmical Body as the Ultimate Essence of
1 Cf. below, Chapter VII.
2 The final momentary Illumination (eha-ksana-abhisambodhd}
and the Culminating Degree directly preceding the attainment of Bud-
dhahood (anantarya-murdha-prayoga) are simultaneous.
12
ANALYSIS OF
Existence or the Body of Absolute Existence.
= hobo-nid-sku,
2. The Spiritual Gosmical Body or the Body of
Absolute Wisdom. 5fTf^R3SPJJ = ye-ses chossku.
k
3. The Body of Supreme Bliss as the result of the
previous virtuous deeds of the Buddha.
/ /
1
4. The Apparitional Body. fwfupsw =sprul-sku.
L i m i t s : The Stage of the Buddha, exclusively.
[Don, 3b. 2.] sa~mt$hams sans-rgyas-kyi sa kh
nar-yod.
I The usual abbreviation for lans-spyod-rdzogs-pahi $ku.
THE ABHISAMAYALAMKARA 13
B f T h e C o n t e n t s o f t h e A b h i -
s a m a y a l a m k a r a a s s y s t e m a t i z e d i n
t h e 7 0 T o p i c s .
C h a p t e r I. T h e O m n i s c i e n c e o f t h e
B u d d h a i n r e g a r d o f a l l t h e A s p e c t s
o f E x i s t e n c e . e #SSR^cnfa 35R: SP-W rnam-pa thams~
cad-mkhyen-pa-nid-kyi skabste dan-po.
1
The first verse of the Abhisamayalamkara contains a
salutation to Prajna-pafamita as "the mother of
the Buddha, the Bodhiisativas and the Sravakas."
It is the Climax of Wisdom, which in the form
of the Omniscience in regard of the Empirical
World, leads to (temporary)
2
Nirvana the Hinaya-
nist Saints* striving for quiescence, which, as
the Omniscience in regard of the Path, enables the
Bodhisattvas, those who act for the weal of the living
beings, to fulfil the projects of the animate world, and
which, as being the full cognition of all the aspects of
existence from the standpoint of their non-origination etc.
(from the standpoint of the Absolute), is possessed by the
Buddhas who, by the force of it, are able to expound the
teaching, "to swing the Wheel of the Doctrine* in all
Its different forms.
3
1 This chapter should really bear the name of "the Path leading
to the attainment of the Omniscience of the Buddha". Here we hay
\arane \aryopacara the appellation of the cause by the effect.
(Cf. Abhis. aloka, MS. 16b.phala-nirdesena sarvaharajnata k.athita)f
2 The teaching of the Abhisamayalamkira and its commentaries
is that of the "Unique Vehicle (e\a~yana) ace. to which the real Nir-
vana is only that of the Buddha.
3 Sic ace. to Sphut 3b. 1-5. Th salutation in the Abhisamaya-
lamkira forms a special subject of investigation in the Tibetan
commentaries. . ,
The 10 Characteristic Elements of (the Path as conducive
to) the Omniscience of the Buddha in regard of all the aspects
of existence.
[Don. 3b. 4.] rnam-mkhyen irtishon-byed-feyi chos
bcu yod.Summarized
1
in Kir. 6, 7. (fîfan^frs^sn^W,:
1. The Creative Mental Effort for Enlightenment.
Jf%f == byah-chub-tu sems-bsk.y^d or theg-chen
(the Mental Effort of the Mahayanist Saint).
2. The precepts and instructions for entering the
Path. ^Sm^î =gdams~riag.
3. The (4) Degrees (of the Mahayanistic Path of
Training), conductive to Illumination. f^pSTIff* = ries-
hbyed yan-lag or ^RHWHtW = nes-hbyed-cha-mthun.
1
4. The fundamental element of the lineage (of the
Buddha) as the foundation of the Mahay anistic Activity.
MfdHTKTSTR: SJfifasst TJ&~theg-chen sgrub-pahi rten ran-bzin-
gnas-rigs.
5 The object of the Mahay anistic Activity i.e of the
process of meditation of the Mahayanist Saint. STKWTU>
= theg-chen sgrub-pahi dmigs-pa.
6. The final goal of the Mahayanistic Activity.
P theg-chen-sgrub-pahi ched-du-byaba.
(The 4 kinds of the Mahayanistic Activity) :
7. The Action of the Outfit. SRTPjf?PTf%: = go-chahj
sgrub-pa or hjug-sgrub.
8. The Action of the Access. V&vn*mfcmfo: = hjug-pahi
sgrub-pa or go-sgrub.
9. The Action of Accumulation (of the virtuous
elements). fTOR5ff^q[f%: ^tshogs-kyi sgrub-pa or tshogs-
sgrub.
10. The Action of the Issue.
2
faqfaptf^ffo: =ries-
hbyuh sgrub-pa.
1 Or : nes-par-hbyed-pahi cha-dan-mthun-pa.
2 I.e. the termination of the course of training on the Path.
SUMMARY OF CHAPTER I
According to Haribhadra
1. The person who wishes to attain Supreme
Enlightenment first of all must make his Creative Mental
Effort for this purpose, i.e. produce (within his stream of
elements) a state of mind striving for this Enlightenment.
I he essence of this state of mind is the (Unique Monistib
Principle underlying the) Non-substantiality of the
separate elements of existence, and Great Commisera-
tion, and it manifests itself in 2 forms, viz. as the vow,
and as the action according to it.
2. Thereafter, in order to bring to accomplishment
this striving for Enlightenment, (the Bodhisattva), desirous
to preserve the virtuous properties which he has acquired
and to bring them to further development, receives the
instructions concerning the activity (of the Mahayanist
Saint), etc. Thereupon, when his study etc. has been
brought to a high degree of development, (the Bodhisat-
tva) enters the **steps conducive to Salvation" = the Path
of Accumulating Merit (and becomes possessed of) the
roots of virtue, the essence of which is Faith, etc.
3. In proceeding further on he realizes the "steps
conducive to Illumination = the 4 Degrees of the Path of
Training which are subservient to the full intuition of the
Principles of the Saint, being (the highest form of) medita-
tion peculiar (to the Bodhisattva while he is still) a
worldly being.
4. The Bodhisattva who exercises the Mahayanistic
Activity is thus able to attain the "Steps conducive to
Illumination'* just mentioned and the otner degrees of
the Path, as the Path of Illumination itself "etc. In such
a manner the Bodhisattva whose true essential nature is
the fundamental element of the Absolute,the foundation
of the Mahayanistic Activity, .'
5. exercises this activity having as the object of his
meditation all the elements of existence and
6. with a view of attaining (a) the greatness of spiritual
powers, the point of superiority to all living beings, (b)
the greatness in the removal of the Obscurations, and (c)
the greatness in the cognition (of the Truth).He has
accordingly to meditate over this threefold aim which
appears as a final goal.
Thereafter comes the teaching about the activity itself,
by which (these aims) are attained. With respect to the
3 forms of Omniscience (which are theoretically dealt with
in that part of the Prajna-paramita which corresponds to
16 ANALYSIS OF
THE ABH1SAMAYALAMKARA T7"
the first 3 chapters of the Abhisamayalamlzcka),
1
the
object of action in general, is the action which is founded
upon all the virtuous elements, and, as regards each of the
4 methods of intuition, the process of intuitng all the as-
pects of the 3 forms of Omniscience etc., is the action
founded upon the 6 Transcendental Virrtues. Accord-
ingly, we have the Action of the Outfit and the other
three), which as regards their essential nature, correspond
to the Paths of Training, Illumination, Concentrated Con-
templation, and the Special Path, respectively. Among
these 4 actions-
7. The Action of the Outfit, the essence of which
is energy, is first taken recourse to. Thereafter
8. By means of the Action of the Access, the
Bodhisattva acquires (lit. 'ascends') all the elements
characterizing a Mahayanist Saint. This is followed by
9. The Action of Accumulation (of all the virtuous
elements). He who has brought this Accumulation to full
accomplishment
10. realizes the Action of the Issue (i.e. comes to the
end of the Path), In such a form we have the gradual
process of realization of the elements conducive to the
attainment f Buddhahood, The Omniscience of the
Buddha (thus viewed front the standpoint of its principal
factors), forms the subject-matter of the first chapter (of
the Astasdhdsrikd-prdjnd-'paramit&sutra,
2
correspond-
ing to the first chapter of the Abhisamaydlamkara.
^Jfi [Abhis. aloka, MS. 17a. !O-I8a. I . ]
3
I c T5 l
SPWc f:
I For a detailed explanation of this see belcw, under pratipatti.
2 For the Pancavimsatisahasrika, on the text corresponding to the-
first chapter cf. Appendix
3 For the Tibetan version of this text, cf. Appendix.
Detailed Analysis of the Elements charac=
teming (the Path conducive to) the Omni-
science of the Buddha.
I . T h e C r e a t i v e M e n t a l E f f o r t f o r
E n l i g h t e n m e n t t.wifirf%^tqr;?: byah-chub-tu sems~
bskMd or *lf[RRf%T!k<?T^: = theg~chen sems-bskyed.
Kar. I. 18-20.(I)
1
[I. General character of citta-utpada, 2. Is it citta or caitasik,a7
3. Its varieties : the Vow and the Action. 4. Other classifications
(including the 22 forms mentioned in Kir. 19, 20).]
D e f i n i t i o n : A special form of the mind
connected with the will and the request of attaining
Enlightenment for the sake of other living beings.
2
[Rnam-bsad, 51b. I.J gzan-gyi don-du yan-dag-par-
rdzogs-pahi byah-chub don-gner-gyi hdun-pa daft mtshuns-
Idan-gyi setns khyad-par-can-no.
O b j e ct : I . Supreme Enlightenmentthe aim of
the Bodhisattva himself and 2. the Salvation of the
spiritual streams of elements of other living beingsthe
ultimate aim, of others.
[Don. 4a. 6b. 2.] ran don-by ah-chub dan gzan-don
gzan rgyud-kyi myan-hdas gnis-la dmigs-nas sems-bskyed-
pahi-phyir.
This object or aim is spoken of in the Pancavhnsati-
sdhasrH^d briefly and in detail. The brief indication is as
follows :O 5iriputra, the Bodhisattva, the Mahasattva
who wishes to attain the full intuition of all the elements
of existence must be zealous in (the study of) the Doctrine
of the Climax of Wisdom.
[Abhis.aloka, MS. 25a. 4-7.]
rat f
(Kangyur, JNfi-Khri, I. 28a. 2 sqq.}.
1 The figures in brackets indicate the 70 topics of the Abhisa-
mayalamkara in their consecutive order (independently of the 8
chapters mentioned previously).
2 I.e. because the Absolute is the common ultimate essence of
all living beings and all elements of existence.
The detailed indication concerning the Bodhisattva*s
activity for the attainment of Supreme Enlightenment is
as follows:Here, O Sariputra, the Bodhisattva, the
Mahasattva who has his stand in the Doctrine of the
Climax of Wisdom without being attached to the reality
of separate entities, brings the accomplishment of the
Transcendental Virtue of Charity without perceiving the
separate reality of the objects given, the person who gives,
and the person who takes.
[Ibid. 7-IO.J
f
1
: i
^ i
(similar indication of all the 4 methods of intense mind-
fulness, the 4 degrees of mystic absorption etc.)
The weal of other living beings is spoken of briefly
in the following manner: The Bodhisattva who wishes
to bring to the attainment of the essence of the Ultimate
Nirvana (without residue) all the living beings that dwell
in the 10 regions, in all the different worlds, that are
numberless like the sands of the Ganges, separately,.
must study the Doctrine of the Climax of Wisdom;
[Ibid. 10-14.]
mm
V a r i e t i e s :(From the standpoint of the essential
character)the mind striving for Enlightenment, manifest-
ing itself in (1) the vow and in (2) the action according
to it. %
[Don.] dbye-na dhos-pohi sgo-nas smon-sems dan
hjug-sems ghis.
[It is said .-First of all, through the efficiency of the
elements of the Lineage, the seed of Commiseration
iiaving been aroused to life, the mind striving towards
Enlightenment, manifests itself in the highest form of
activity and (altruistic) tendencies Accordingly by the
influence of the Fundamental Element of the Lineage of
Buddhahood, one takes the vows of the Bodhisattvaêtc.
and gives origination to the mind striving for Enlighten-
ment. The source of this mind is the element of the
Absolute as the common essential nature of all living
20 ANALYSIS Of
beings which is identical with the Unique Monistic Prin-
ciple, the negation of all separate individual existence,
1
and Great Commiseration. The Bodhisattva, having made
the following vow :May I become a fully accomplished
Buddha and after that manifest my energy in acting for
the weal of other living beings, as far as they are worthy,
by preaching the Doctrine of the 3 Vehicles,brings this
vow to accomplishment through his activity (on the Path),
Thus we have the mind striving for Enlightenment (or
the Creative Effort of the Bodhisattva) which has for its
aim the weal of other living beings, is characterized
by the will of attaining Enlightenment,the ultimate result
with the factors conducive to it, and being essen-
tially of 2 kinds, manifesting itself as the vow and the
action according to it, as it is said
2
:Just as we know
the difference between one who wishes to go and one
who goes, in a similar way the wise must know the differ-
ence between these two (forms of the Creative Effort).
[Abhis. aloka, MS. 24a. 10 - b.6].
3
f fa
#
fsrffJrffi stfigsm
: II
: II
The following text of the Abhis. aloka
1
refers to a
special question :According to the Sutralamkara IV. I,
the mind striving for Enlightenment appears as a form
of consciousness
5
(as belonging to the group of elements
of consciousness),
6
which has the representation of a
f I.e. that the Absolut is trie common ultimate essence of
all living beings and all elements rf existence.
2 Bodhicaryavatara, I. 16.
3 The order of the Minaev MS. is inverted. For ths Tibetan
Version of this passage, cf. Appendix.
4 MS. 24b. 1-25a. 2.
: 5 citta = sems, synonymous with vijnaha = rnam~ses,
6 vijnana-s%andhaz=rnam~ses-kyi~phun-po.
20
21
special object and is connected with (the mental pheno-
menon of) will.
1
On the other hand we speak of ciita-
uipada as the desire for attaining Supreme Enlightenment
which is, to speak otherwise, a striving for the elements
of virtue. This striving, this desire is to be classified
among the group of forces," since it is (not the funda-
mental mind, but) a mental phenomenon. In such a
case, how can (this desire, solicitation etc.) be termed the
origination of the mind, striving towards Enlightenment'}
Such an objection has of course a basis. However, when
there exists the desire of becoming possessed of the
element of virtue, and the intention of rescuing the
living beings, this by seeing them helpless and sunk in
the ocean of Phenomenal Existence, (the Bodhisattva)
arouses to life (within his own stream of elements) the
mind directed towards the attainment of Buddhahood.
Thus the effect (the mind striving towards Enlightenment)
is (metaphorically) indicated here by its cause (che desire
of rescuing the living beings). This metaphorical form
of expression is taken recourse to in order to make it
known that with the Bodhisattva who is possessed of
such a desire and solicitation, all the virtuous elements
become developed. There is thus no mistake (in
admitting such a form of expression).
Otherwise, the desire, the solicitation for Enlighten-
men: may be regarded as manifesting itself in the vow
(of the Bodhisattva). Accordingly, the mind striving for
Enlightenment connected with this vow is indicated here
as "the prayer or the effort for Enlightenment." Indeed,
it is said that the vow is a predominant factor with him who
gives origination to the mind striving for Enlightenment.
Thus we have to say that this mind becomes originated
with the Bodhisattva being invariably connected with the
vow, and this is to be regarded as correct.13 ^
1 ceianasems'pa.
2 sams1iara~8kandha==hdu-byed-ktii phun-po (Rnam-bsad. 53a, 3).
3. "Great by its energy, gteat by its activity, great by its aim,
and great by its result is the will of the Bodhisattvas, pursuing a two-
fold aim. Sucb is tn origination of the mind (striving towards
Enlightenment)'*Haribhadra's interpretation seems to be somewhat
strange if we compare Vasubandhu's commentary on this verse, where
it is said that the wi
11
! (cetana\ itself represents the citta-utpada> but
not "the mind connected with the will (tri guna dvaya-alatnbana ca
cetana ciitoipada iiy ucyate).'*
22
ANALYSIS OF
i snawuwr r
II
O t h e r v a r i e t i e s o f t h e C r e a t i v e
E f f o r t :
A, I. The Convent i onal Creative Effort WH?TTOi%-
F,-^=n^. =z blahs-pa brdaAas byuh-bahi sems-bsliyed.
1
2. The Absolute Creative Effort
^cfl^: .don-dam-pmhi sems-bsfyyed.
2
B. 22 Varieties, viewed from the standpoint of the
elements connected with this or that form (of the Creative
Effort) and the points of resemblance.
I Otherwise : satnt)ria~citta~utpada=:liun~rdzob~pahi sems hsiiyed.
Cf. the following note.
2 These 2 varieties are discussed in Bu-ston's History of
Buddhism in accordance with Asanga's Nirnaya-samgraha and the
Sutralamkara, IV. 7-14; (Cf. my translation of Bu-stcn's History,
Vol. I, p. 105-107). The first of these forms is produced through the
incitation of others, owing to the efficiency of the fundamental element
of th lineage of Buddhahood (gotra), by the force of virtue etc.
It is that which becomes originated as the result of tri9 constant
study, preservation, and preaching of the Dcctrine etc. during this
life (Gser. 1. 113a. I.).
The Absolute Creative* Effort is peculiar only to the Saint and
is made, for the first time, on the Stage of joy = the Path of Illu-
mination, when one first cDines to the intuition of the monistic
Essence of the Absolute (Vasubaridhu on Sutral. IV. 9.sa ca
paramarthikas cittotpadah pramuditayam bhumau. The samvrta-
citta-utpada and paramarthika-citta-ulpada are discussed in detail in
the Madhyama-bhavana-krama of Kamalasila.
23
[Don. 4b. 2.J dpe grogs-kyi sgo-nas nergnis yod.
These 22 forms are as follows
1
:(Kar. I. 19, 20)
I. The first Creative Effort is connected with zest,
resembling the earth, since it is the basis for the origina-
tion and the accumulation (of the factors) for the full
cognition of all the elements of existence in all their
aspects.
2
, . , * . ' ' ./
era
[Gser. I. 124b. 6.] byah-chub4a hdun~pa dan
mtshuns-par-ldan-pahi sems-6s^t/ecf-pa-nf. sa Ua-bta-ste.
sans-rgyas dan dehi rgyu-tshogs-Jiyi chos dfyar-po thams~
cadJiyi gi ham rgyuhi dnos-po byed-pa-nid-J^yis-so.
2. The second Creative Effort, connected with sub-
lime thoughts, resembling gold, since the thoughts of
furthering the happiness and welfare of all living beings,
which (thoughts) manifest themselves in the 6 Transcend-
ental Virtues, remains unalterable (like gold) at present and
in the future, tending towards Enlightenment.
[Gser. I. 124b. 6.-125a. I.] gnis-pa rgyun-gnas-pahi
bsam-pa
s
dan~ldan~pa~ni.gser Ite-ou-sfe. tshe hdi phyi-la
phym-drug-gis bsdus-pahi phan-bdehi bsarnpa byah-
chub-kyi bar-du mi~hgyur~ba~nid kyis-so.
1 The Sanskrit text of the following is an extract from the
Abhis. aloka, MS. 25b. 4-27a. 1.The order in which the 22 citta*
tttpadas are demonstrated by Haribhadra has been borrowed front
the Sutralamkara and Vasubandhu's commentary thereon. (Gser.
131b. 6de-ltar slob-dpon hdis sa-mtshams mdzad-pa-yan Mdo-sde*
rgyan-gyi sa-mtshams-kyi Itih drans-nas dehi rjes-su-hbransso),
Haribhadra's version is not however quite identical with that
of Vasubandhu. The order in which the citta-utpadas are given
in the- Pancavimsatisahasrika is different. Cf. Appendix.
2 This first Creative Effort resembling the earth is, to speak
otherwise, the effort which manifests itself in the vow (hodhi-prq^dhi^
citta). The following 21 forms represent the Creative Effort which
manifests itself in the action (according to this vowbodhi-pretsthana.
Gser. I. 112b. 1-2.).
3 The constant thoughts, t
r
ie constant tendency towards
Enlightenment. - c
ANALYSIS OF
3. The third Creative Effort, connected with the
highest altruistic tendencies, resembling the ascending
moon, inasmuch as, owing to these tendencies, all the
'elements of the bright quarter*' (i.e. all the virtuous ele-
ments, as for instance the 37 characteristic features of
Enlightenment), become more and more developed.
f f| j
[Gser. I. 125a. 3-4] gsum-pa bsarn-pa ihag-pas lhag~
pahi-bsam-pa danldan-pa-ni zla-ba tshes-pa Ha-bu-ste.
phyogs-mthun so-bdun sogs-kyi dge-bahi chos mihah-dag-
gof\~nas~goh-du hphel-bar-hgyur-ba-nid-fyyis.
These 3 forms are included in the Stage of Preliminary
Activity (of the Bodhisattva) or that of Accumulating
Merit,^ relating respectively to i;s lowest, its inter-
mediate and its highest degrees.
[Gser. I. 130b, 6.] dah-po hdun-ldan -la-sogs-pa
gsum-ni las-dah-po-pahi sa tshcgs-lam-gyis bsdus-te de*
yah tshogS"k.yi"lam chufi-nu dan hbrin dan chen-po-nid-
kyis rim-pa bzin-no.
4! The fourth Creative Effort, associated with
training, resembling fire, because the training for the
attainment of the 3 kinds of Omniscience is like fire that
destroys all the impediments (i.e. the Obscurations) which
may be compared with fuel. The force of this lire
becomes greater and greater, the more it consumes its
lueV
: \
[Gser. I. 125a.6b.1.] bi~pa sl%ye~med gswm
mkhyenpahi sbyor-ba dan-ldan-pa nu me4ta-bu~ste.
mkhyen-gsum-gyi yul skjye-med gsum ss$~pa~la gegs-
byed-pahi sgrib-pahi bud-sin sreg-pa-nid"k.yis.
2
This (fourth) Creative Effort forms a constituent part
of the Path of Training for the entrance upon the first
1 sambhara~marga = tsh6gslam, ' Bambhara~bhtimi = tshags~pahi
m, adikarTriik.a-bhiimi = las-dan-po-pahi sa, sraddha-bhumi^dad-pahi
a <md mo^sa-bhagiya = thar-pa cha-mthunare synonyms.
2 In Vasubandhu's commentary on the SQtrllamkara the third
iitfa-utpada is prayoga-sdhagatah suh$a-paksa~nai)acdndropamah, and
the fourth adhyasaya-sahagato Vahni-sadrsa,
Stage of the Bodhisattva. It relates, accordingly, to the
Stage of Action in Faith ( = the Path of Training).
[Gser. I. 131a. 1.] siyor-ba dah-ldan-pa-ni sa dan-
po4a hjug-pa sbyor-bahi lam-gyis bsdus-so.
1
5. The fifth Creative Effort, connected with the
Transcendental Virtue of Charity, resembling a treasury,
since it brings about the accomplishment of the projects
of the innumerable living beings by granting them objects
of enjoyment but, nevertheless, cannot become exhaust-
ed.
I"
[Gser. I. 125b.6 126a.1.] lha-pa sbyih-pahi phar-
phyin dan-lpdan~p~ni. gter-chen~po Ita-bu-ste. chos dan
zan-zih-gi Ions-spyod
2
~fyyis sems-can thams-cad tshim-par-
byed-kyan mi-zad-pa-nid-kyis.
6. The sixth Creative Effort, associated with the
Transcendental Virtue of Morality, resembling a jewel-
mine, inasmuch as it is the foundation of all the most
precious virtuous properties which become originated from
it.
[Gser. I. 126a. 2-3.] drug-pa tshul~1x.hrims-kyi phar-
phyin dah-ldan-pa-nh rinpo-chehi hbyuh-gnas Ita-bu-ste.
stcbs-la-sGgs-pahi yon-tan rinpo-che
3
skyed-pahi rten-
gyi dnos~po~nid~k;yis.
7. The seventh Creative Effort is associated with the
Transcendental Virtue of Patience, resembling the ocean,
inasmuch as (the Bodhisattva) cannot become agitated by
any of the hostile agencies.
[Gser I. 126a. 3-4.] bdun-pa bzod-pahi phar-phyin
dan-ldcn-pa-ni. rgya-mtsho chen-po Ita-bu-ste. me-rntehon-
1 prayoga~marga = sbyor-lam, adhimu1iii~carya'-bhumi==mos~pas~
spyod-pahi sa, nirt}edha-bhagiya = nes~hbyed~cha-mthun and nirVedha-
anga = nes~hbyed-yan-lag are synonyms.
2 **By granting the Doctrine and objects of enjoyment."
3 *'The precious virtuous properties, as the (10) Powers, etc.*
26 ANALYSIS OF
l*-sogs-pahi mi-hdod-pa thams-cad thog-tu bab-pas
1
yid
8. The eighth Creative Effort, associated with the
1 ranscendental Virtue of Energy, resembling an adamant,
because (the power of the Bodhisattva) cannot be broken
owing to its concentrated firmness.
[Gser. I. 126a. 4-5.] brgynd-pa brtsonhgrus-kyi
phar-phyin dah-ldan-pa-ni. rdo-rje lta-bu-ste. bla-na-med-
pahi byah-chub-la yid-ches-pa brtan-pas bdud-kyis mi-
phyed-pQ-nid-kyis.
2
9. The ninth Creative Effort, connected with the
Transcendental Virtue of Mystic Absorption, resembling
the Lord of the Mountains, inasmuch as the Bodhisattva
abides in an immovable, 'unshakable* position, as he is
not liable to distraction through any of the external
objects.
[Gser. I. 126a. 5-6.] dgu-pa bsam-gtan-gyi phar-
phyin dah-ldan-pa-ni. rihi rgyal-po Habu-ste, mtshan-mar*
dmigs-pahi mam-par-gyeh-bas tin~ne~hdzln4as mibkd
paidki*
10. The tenth Creative Effort connecetd with t he
Climax of Wisdom, resembling a remedy, since (the
Bodhisattva) brings to pacification all the Obscurations of
Defilement and Ignorance that resemble different forms of
illness.
[Gser. I. 126a. 6-b. 2.] bcu-pa bdag-med griis rtogs-
pahi-ser-phyin* dan-ldan-pa-ni. sman-chen-po Ita-bu-ste.
1 "Though all the different kinds of undesirable things, as firer
weapons, and the like might descend (upon the Bodhisattva)".
2 "Because, owing to his persistsnt faith in the Perfect Supreme
Enlightenment, he cannot be diverted by Mara."
3 "Because he does not become disturbed in his concentration
by distraction owing to which he could becorrie directed upon the
consider ation of separ ate r ealities (tntshan-ma=:nimittaz=asadharana
rupa)". Cf. below.
4 "The Climax of Wisdom which cognizes the 2 kinds of un*
r eality" (i.e. pudgala-nairatmya=gah~zag-gi bdag-med and dharma*
nairatmya=chos-kyi bdag-med.).
chags-sogs non-mohs-pa dan gzun~bar~rtog~pa sogs ses-
byahi sgrib-pahi
1
nad rab iu~zi~bar~byed-pa-fiid-kyis.
11. The eleventh Creative Effort is associated with the
Transcendental Virtue of Skill, resembling a teacher,
inasmuch as (the Bodhisattva) never forsakes the cause of
the living beings, independently from his own state.
2
[Gser. I. 126b. 2-3.] bcu-gcig-pa thabs-kyi phar-phyin
dan-ldan-pa-ni dge-bahi-bses-gnen lta~bu-ste. snih-rje dan
thabs~mfyhas~pas hbyor rgud~kyi gna\s^sk.abs ihGms-cad-du
sems-can-gyi don yons-su mi-gtoh-ba md-k.yis. ;
12. The twelfth Creative Effort, associated with the
1 ranscendental Virtue of the Effective Vow, resembling a
wish-fulfilling gem, inasmuch as the aim of this vow is
miraculously realized.
[Gser. I. 126b. 6-127a. 1.] bcu-gnis-pa smon-lam-gyi-*
phar-phyin dah-ldan-pa-ni. yid-bzin-gyi nor-bu lta~bu~ste.
gnas-kyi dbah-du-byas-pahi yid
J
la ji~ltar smon-paht hbras-
bu hgrub-pa-md-kyis.
13. The thirteen Creative Effort is connected with the
Transcendental Virtue of Power, resembling the suti
t
inasmuch as it brings to maturity the germs of Virtue
3
in the living beings.
[Gser. I. 127a. 4.] bcu-gsum-pa stobs-kyi phar-phyin
dan4dan-pa~ni. ni-ma-lta-buste. gdul-byahi rgyud~kyi
dge-bahi lo-thog yons-stt-smin-par-byed-pa-nid-kyis.
14. The fourteenth Creative Effort is associated with
the Transcendental Virtue of Divine Wi sdom, resembling
a sweet song, because owing to it one can deliver the
delightful Wor d of the Doctrine that arouses the zeal of
the converts.
4
1 "Defilement, as passion etc. and Ignorance, as the imputation-
regarding the object perceived (grahya-mhalpa^ gziin-rtog) etc.
2 *"In all the different states, those of poverty or wealth". :
3 Lit. "the harvest of virtue'*.
4 In Vasubandhu's commentary on Sutralamkara, IV. 17-18; we
have, as the points of resemblance for the citta-utpadas 11-14, instead
of the last 4 paramitas,the 4 Immeasurable feelings (apramana=^
28
ANALYSIS OF
[Gser. I. 127b. 1-2.] bcu~bi-pa ye-ses-kyi phar-
phyin dah-ldan-pa-ni. chos-kyi sgra-dbyans sfian-pa dri-
zahi glu lta-bu-ste.
1
gdul-bya yid hdun-par-byed-pahi
chos ston-pa-nid"k.yis.
These 10 forms (i.e. 5-14) are included in the 10 Stages
of the Bodhisattva, that of joy and the rest, respectively
2
and relate, accordingly, to the Paths of Illumination and
Concentrated Contemplation.
[Gser. I. 131a. 12.] sbyin-pa dah4dan-pa~nas ye-
ses dah-ldan-pahi bar bcu-ni rab-tu dgah-ba-la-sogs-pahi
sa bcus rim-pa-bzin bsdus-te dah-po mthoh-bahi lam dan.
lhag-ma dgu sgom-pahi lam-gyi spyod-yul-can-te
3
skabs-
de-na yod-paho.
15. The fifteenth Creative Effort, associated with the
(6) Supernatural Faculties, resembling a great king,
because, being possessed of unlimited power, (the Bodhi-
sattva) can act for the weal of the living beings.
[Gser I. 127b. 3-4.] bco-lha-pa mhon-par-ses-pa dan-
Idan-pa-ni rgyal-po-chen-po lia-bu-ste. mthu thogs-pa-
med-pas gzan-gyi-don sgrub~pa~nid~kyi-
16. The sixteenth Creative Effort connected with the
Accumulations of Virtue and Transcendental Wisdom,
tshad~med~pa};t the 6 Supernatural Faculties (abhijfia Tnnon~par~e8~
pa), the 4 Methods of Obtaining Adherents (samgraha~vastuni=bsdu~
bahi dnos~pa)f and the 4 Methods of Intense Penetration (pratisamvid
= so-so-yctfi-dag-par-rig-pa), respectively.
1 "Like the song of the Gandharva".
2 The 10 Transcendental Virtues are always put in correspon-
dence with the 10 Stages of the Bodhisattva. The Transcendental
Virtue of charity is considered to be predominant in th& first stage,
that of Moralityin the second, and so on. Cf. below.
3 I.e. the first of these 10 forms refers to the Path of Illumina-
tion, and the folowing 9to the Path of Concentrated Contemplation.
4 Vasubandhu has herepraiisarana-sahagaio maharajopamo
vipranasa-heititvat. On pratisarana or pratisarana, (M. Vyutp. 74.)
<2f. my translation of Bu-ston*s History, vol. I, p. 115 and notes
J036-1039. .
THE ABHiSAMAYALAMKARA
29
lesembling a storehouse, inasmuch as (the Bodhisattva) is
the respository of the numerous forms of accumulated
virtue and wisdom.
[Gser. I. 128a. 3-4.] bcu-drug-pa bsod-nams dan ye-
ses-kyi tshogs dan-ldan-pa-ni, bah-mdzod lta-bu-ste. bsod-
nams dan ye-ses-kyi tshogs gfiis man-pohi mdzod ste
gnas Ita-bu yin-pa nid-\yis.
17. The seventeenth Creative Effort connected with
the (37) characteristic features of Enlightenment, re-
sembling a great road, inasmuch as all the Saints proceed
on (the Path characterized by these elements) and follow
each other.
\
[Gser. 1. 128a. 6-b. 1.] bcu bdun-pa byan~phyogs~k.yi
chos so-bdun dahAdan-pa-ni. Icm-po-che Ita-bu ste.
hphags-pa thams-cad gsegs sin rjes~su~gsegs-pa-nid-kxjis>
18. The eighteenth Creative Effort connected with
mental quiescence and transcendental analysis, re-
sembling a vehicle, because, being guided by these two
(as a vehicle is drawn by a pair of horses), it conduces
to perfect bliss, preventing a fall into either (of the 2
extremities,) viz. Samsara and Hinayanistic Nirvana.
[Gser. I. 128b. 3-4.] bco-brgyad-pa gzan-don-la rise-
gcig-tu-gnas-pahi snin-rje dan chos ran-bzin med rtogs-fcyi
lhag-mthon dan4dan-pa-ni.
x
bzon-pa bzan-po lta-bu-ste.
hkhor-hdaS'kyi-rnthah gah-du yah mi4tun-bas mi-gnas-
pahi-sdr bde-blag-tw hgro-ba~nid~kyis-
19. The nineteenth Creative Effort, associated with
power of memory and flashes of idea, resembling a
fountain because, similarly to a stream of water which
1 "Endowed with Transcendental Analysis cognizing the Non-
substantiality of the elements and with Great Commiseration
concentrated upon the weal of other living beings."Cf. the
. following note.
2 An allusion to the apratisthita-niwana~mi-gnas-pahi myan-
hdas, '
30 ANALYSIS OF
constantly and inexhaustibly issues from the ground, (the
Bodhisattva) can uninterruptedly expound the teaching,
since he retains in memory the Doctrine which he has
studied and that which he has cognized not through study,
(but by his flashes of idea).
[Gser. I. 128b. 6-129a. 1.] bcu-dgn-pa tshig-don-mi
brjed-par hdzin-pahi gzuns
1
dan gzan-la thogs-med-du-
hchad-pahi spobs-pa dan-ldan-pa-ni. bk.od~mahi~chu Ita-
bu-ste. shar thos-pa dan ma-thos-pa thos-hgyur-gyi chos
hdzin-pas mi-zad-par ston-pa-nid-fyyis.
These 5 forms (15-19) relate to the different Stages of
the Bodhisattva and are included in the *'Special Path."
[Gser. 1. 131a. 2-3.] mnon-ses dan-ldan-pa-sogs irM-
ni kfiyaa-par-gyi lam-gyis-bsdus-so.
20. The twentieth Creative Effort, connected with the
triumph of the Doctrine, resembling an ejaculation of joy,
because the converts who are desirous of attaining
Salvation hear with pleasure (the aphorisms of the
Doctrine, as :All the active elements of existence are
evanescent!etc).
[Rnam-bsad 58a. 5.]
2
chos-kyi-sdombzihi dgah-ston
dan-ldan-pa-ni. sgra-snan-pa dan hdra-ste. thar-pa hdod~
pahi gdul-bya-la hkhor-ba-las grol-bar-byed-pahi snan-pa
sgrogs-pahi-phyir.
This form relates to the (ultimate,) stage of the
Bodhisattva, being included in the Path of training for the
entrance upon the Stage of the Buddha.
[Gser. I. 131a. 5.] ni-su-pa sa bcu tha-mahi bar-chad-
med-kyis bsdus.*
1 ' The power of memory which retains the meaning of words
without forgetting them.**
2 1 have preferred this version to that of the Gser. (I. 129a. 3-5),
the latter being too diffused.
3
M
fe included in the Unimpeded Path at the end of the 10
Stages,** (i.e. the final moment of the Path. The Gser. gives also the
THE ABHiSAMAYALAMKARA
D*
e tw
.
ent
y~
m
*
s
Creative Effort, connected with
the Path on which the monistic principle is fully realized.
It resembles the current of a river, since, owing to the
cognition of the ultimate identity of subject and object,
and by manifesting commiseration, wisdom, and skill, one
can work for the weal of others without making any
distinctions and uninterruptedly, like the course of a
stream.
[Gser. I. 129b. 1-2.] ner-gcig-pa bgrod-pa-gcig-pahi
lam dah-ldan-pa-ni. chu-bohi rgyun lta-bu-ste. ses-pa dan
ses~bya mnam-pa-md-du rtogs~pas shih-rje dan ses-rab-
kyis ran-gi-hah-gis hjug-cih rgyun-mi~hchad~par gzan~gyi-
don-gyi bya-ba iha-mi-dad-paste ris-su ma-chad-par hjug-
pa-md-feyis.
This form relates to the Stage of the Buddha
t
to the
cardinal state of intense concentration.
22. The twenty-second Creative Effort is connected
with the Cosmical Body of the Buddha. It resembles a
great cloud, since all the purposive acts of the living beings
depend on it (as the harvest on the rain-clouds), as far
as the Buddha manifests himself (for the benefit of the
converts) in his Apparitional Body, etc., as residing in
the abode of Tusita and the \ilke
1
This form likewise is
included in the Stage of the Buddha and refers to the
state after the concentrated trance. This state is charac-
terized by pure mundane wisdom, that which is accessible
to the constructive thoughts of the converts, as far as
the latter perceive the apparitions of the Buddha (in this
world), etc. These apparitions manifest themselves owing
to the power of the true Buddha who is not liable to con-
structive thought.
[Gser. I. 129b. 5-6.] ner-gnis-pa ch.os~h.yi $k.u dart
Idan-pa-ni. sprin lta-bu-ste. dgah~ldan-gyi gnas-na bzugs-
version of Haribhadrahdi-ni byan-chub~sems~dpahi sa dan-hbrel~bh
sans-rgyas-kyi sa-la hjug-pahi lam-gyis bsdus-so.
1 Compare Uttaratantra, chapters II and IV. (Translation,
pp. 247, 253, 257, 279, 280 etc.).
ANALYSIS OF
pa dan sogs-pas mdzad-pa bcu-gnis
1
}%un4u~ston~par run-
baste sems-can-gyi phan-bdehi lo-thog
2
sprin-pa de4a
rag~las~pa-nid~}%yis.
n
3
The Varieties of the Creative Effort with regard to
the different states of the Path i.e. those of the worldly
beings, the Bodhisattva Saint, and Buddha.Classi-
fication given in Sutralamkara, IV, 2.
1 The Creative Effort on the Stage of Action in
Faith.
^n^S mos-pa
i
s-"Spyod"pahi sems~b stayed.
4
2 The Creative Effort characterized by the purest
altruistic tendencies. 5^T^^n5CFf^[^fe^t*6IT^: = iliag-l>sam
dag-pahi sems-bskyed.
5
3 The Creative Effort at the time of maturity.
SFHf%^fs|^c^: =rnam-par~cmin-pchi sems-bskyed.
a
4 The Creative Effort at the time of the complete
removal of the Obscurations. 5RT3?fip&f8lTnc*n?: --sgrib*
pa spans-pahi sems-bskyedJ
1
(<
ln nirmanadi, adi refers to the 12 Acts of the Buddha
(mdzad~pa bcu~gnis)."
2 **The harvest which consists in the happiness arid welfare of
all living beings."
3 As regards the limits of the 3 last forms of the Creative
Effort, the Gser. (I. 131b. 3.) and the Rnam-bsad (59a. 1-2), indicate
that they refer to the Stage of the Buddhas, the first being intro-
ductory, the second that of the cardinal point, and the thirdthe
state after the termination of the trance, (shyor-ba dan dnos
dan mjug),
4 Vasub. has adhimoizsilzo 'dhimuTiU-carya-bhumau. This refers
not only to the Creative Effort peculiar to the Path of Training (No. 4
accord, to the preceding classification) but likewise to the 3 forms
previous to it.
5 Vasub. ;suddhadhyasayi\ah saptasu bhumisuthe Creative
Effort on the first 7 Stages of the Bodhisattva (N-N-511 of the pre-
ceding classification).
6 Vasub. :vaipakiko'stamyadisuon the last 3 Stages (N N-12,
13, 14).
7 Vasub. :anat)aran%k.o buddha-bhutnau;
33
This classification, including the factors and the result,
is made with respect to the different degrees of the Path,
viz. that of the wordly being, that of the Bodh'sattva (as
a Saint), and that of the Buddha.
G e n e r a l L i m i t s : All the varieties just men-
tioned, in the order given above are counted, beginning
with the Stage of Preliminary Activity
2
and ending with
the Stage of the Buddha.
[Abhis. aloka, MS,, 27a. 5-7.]
[Rnam-bsad, 59a. 2-3.] sems-bs\yed~pahi rab~tu~
dbye~ba~ni. las-dan-po-pahi sa-nas bzuh-ste. sans-
rgyes-kyi saht bar-gyis bsdus-pa-yin-no.
I I . T h e I n s t r u c t i o n s r e c e i v e d b y
t h e B o d h i s a t t v a . nwen?: =gdams-nag. Kar.
I, 22, 23.(2)
[I. General character, 2. Concordance with, the Paficavinisati-
sahasrika, 3. Varieties :-The 10 kinds of instruction.].
D e f i n i t i o n : 1 (In general)the pure Word
which infallibly shows the way to Salvation.
[Don. 4a. 6] thar~lam ma-nor-bar ston-pahi rjod-
byed mam-dag.
2 (Especially Mahayanistic)The Word which in-
fallibly shows the means of attaining the aim of the
Mahayanistic Creative Effort.
[Ibid.] theg-chen sems-bsj^yed-kyi don-du-gner-bya
thob-pahi thabs ma~nor~bar ston-pahi rjod-byed.
In order to bring to accomplishment the Creative
Effort for Enlightenment and the (virtuous) elements which
are its outflow, the Bodhisattva, desirous to preserve the
virtuous properties which he has acquired and to bring
them to further development, receives the instructions
concerning the activity (of the Mahayanist Saint) etc.
3
1 Follows the quotation of IV. 2. cittotpado dhimo\so'sau etc.

2 Cf. above, the synonyms of the Path of Accumulating Merit.
3 The Sanskrit text is here quite the same as in the summary
of Chapter I.
ANALYSIS OF
[Sphut. 10b. 1-2.] sems-bskyed~pa dan des hphahs-
pahi chos hgrub-par-bya-bahi phyir yon-tan thob-pa yohs-
su-bsrufi-bahi don-gyis rnhon-par-hphel~bar-bya~bahi
phyir hdoms-pa-ni gdams-hag-ste.
2.
*
n
the Jâncavirnsatisahasrika the passage concerning
the Mahayanistic instructions begins (I. 41 b. 2.) bcom-
Idan-hdas^ ji-ltar-na byah-chubsems-dpah sems-dpah-
chen-po ses-rab-kyi pha-rol-tu-phyin-pa-la spyad-par-byi==
(Abhis. aloka, MS. 30a,)
i f
In the Astasahasrika (Raj. 4. 185. II.) the
corresponding passage begins with i ^3*3Rf3[tT5^?feqT-*
fa*& ^ mftrarW 5% I The detailed teaching con-
cerning the Mahayanistic instructions and the 10 varieties
of the latter is not contained in the Astasahasrika.
3.
V a r i e t i e s : A. (from the standpoint of the
character of teaching
1
gdams-tshul-gyi sgo-nas)(1) In-
structions ^331^: ^gdams-hag, and (2) Methods
^piTO3ft = rjes-su-bstan-pa.
B. (from the standpoint of the
subject-matter, especially referring to this case)
2
10
varieties, as follows :
[Abhis. aloka, MS. 30b. 13.] W S ^ ^ W^ ^ T sf*: I
[Don.. 4b. 1.] skabs hdir brjcd-byahi sgo-nas bcu
yod-de* :
1 Don. 4b. 1.gdams-tshul-gyi sgonas.
2 I.e. to the Mahayanistic instructions as they are delivered in
the Pancavimsati-sahasrika-prajnaparamita.
3 In connection with these subjects of the Mahayanistic
Teaching, the Tibetan Commentaries contain special investigations
of (1) the 2 Aspects of Reality (samVrli and paramartha), (2) the 4
Truths of the Saint, (3) the 3 jewels : Buddha, the Doctrine and the
Congregation, etc.
THE ABHISAMAYALAMKARA '35
1. THE INSTRUCTIONS ABOUT THF, MAHAYANISTIO ACTIVITXV
They represent the teaching that, in realizing (the
virtuous elements which characterize) the (22) forms of
the Creative Mental Effort mentioned before,
1
one must
act, having in view both the Absolute and the Empirical
Reality,
2
and by taking recourse to the method of non-
perception (of separate entities from the standpoint of
the Absolute); this method is peculiar only to the
Bodhisattva and is not common to the Sravakas, etc.
3
I Sphut. 10b. 4-5.] byah-chub-ktji sems-kyi rab~tu
dbye-ba ji-skad-bsad-pa bsgrub-pa4a
t
hun-rdzob dan don-
dam-pahi bden-pa-las mi-hda-bas nan-thos^la-sogs-pa dan
ihun-mon-ma-yin-pa mi-dmigs-pahi tshul-gyis hjug-par
byaho zes slob-pa sgrub-pa-la hdoms-pa.
[Pane. I. 43a. 7-8. de-ltar-na ses-rab fe/i phawoh*
iu-phyin-pa-la spyod-pahi byan-chubsems-dpah sems-
dpah-chen-po-ni. de-bzin-gsegs-pahi ses-rab ma-giogs-par
de-ma-yin-pahi ses-rab nan^thos dan rah sahs-rgyas thanis*
cad-kyi ses-rab-kyi bar-du dmigs-su med-pahi ston-pa-
nid he-bar-bzuh-bas zil-gyis-gnon-to.]
2. THE INSTRUCTIONS CONCERNING THE FOUR TRUTHS
or Principles of the Saint, or the Teaching that-
(a) as regards the P r i n c i p l e of P h e n o -
m e n a l E x i s t e n c e ,Matter and the other ele-
ments, which represent the result of the active forces of life,
are all of them (relative and) separately unreal (forming
one motionless Whole); this undifferentiated Essence and
1 Gser. I. 134b. 6.byan-chub-kyi semskyi rab-tu-dbye-ba tier-
gnis snar ji~skad-bsad-par bstan-pahi dhar-chos ma-ltts-pa sgrubpahi
thabs-Iaho.
2 Lit. "without deviating from the Absolute and the Empirical
Heality." Gser. I. 135a. 12.spyod-papo spyad-bya spyad-hbras
spyod-pa ran-gi no-bo bzlog-zla dan~bcas~pa de-kho~nar mi dmigs-pa
dan tha-snad du sgyu-ma Ita-hur dmigs pahi tshul-gyis-ie de-yan \un-
rdzob dan don-dam-pahi hden-pa-las e*c.
"Through the non-perception from the standpoint of the Abso-
lute, of the essential nature of the person who acts, the object of
action, the result and the action itself, as well as the counterparts of
these and on the other hand, by perceiving, from the standpoint of
conventional reality, everything as lesembling an illusion.**
3 The Sanskrit text is an extract from the Abhis. aloka, MS. 30b.
12 sqq.
ANALYSIS OF
the Climax of Wisdom (which cognizes it) are identical
in the aspect of the Absolute.
1
[Sphut. 10b. 5-6.] $dug~bshal-la gzugs~la~sogs~pa

hbras-bur-gyur-pahi stoh-pa-hid dan ses-rab~kyi~pha-rol~
tu-phyin-pa dag de-bzin-hid-J^yi no-bor ran~bzin gcig-ga
zes-bya~ba dan.
2
(b) as concerns the P r i n ci p l e of t h e
D r i v i n g F o r c e (or the cause of Phenomenal Exist-
ence,-there is no difference between the Principle of
Non-substantiality (as the unique Ultimate Essence) and
the material elements etc. which represent the cause (of
Phenomenal Existence). From such a point of view.
Matter and the other elements are not liable to origination
and annihilation and can be neither defiling nor purify-
ing, " .;' ' ' ' ..
[Sphut. 10b, 6-1 la. 1.] kun-hbyuh-baAa $toh~pa~nid
dan gzugs-la-sogs-pa rgyttr-gyur-pa dag tha-mt-dad-pa-nid-
hyis gzugs-lasogs-pa-ni kun-hbyun-ba dan, hgog-pa dan
jûri-fias-non-mans-pa dan rnatn^par-byah-bahi chos-can
ma-yin-no zes-bya-ba dan.
3
(c) as concerns t he P r i n c i p l e o f E x t i n c -
t i o n (or Cessat i on, of Phenomenal Existence), t he
1 Cf. Dignaga's Astasahasrika-pindartha (quoted in the Abhis.
aloka, MS. 3b. 4-5).prajna-paramita jnanam advayam sa tathagatah.
jnanam advayam is grahyagrahaka-rahitam.
2 Pane. I. 47b. 4 sqq.gsol-pa. bcom-ldan-hdas byah-chen
(the usual abbreviation for byan-chub-sems-dpah sems-dpah-chen po =
bodhisattva-mahasattva; it will be used in similar quotations) gzugs-
ston-pa-nid-la brtson-na brtson zes byaho etc."The Bodhisattva, the
Mahasattva will (properly) exert himself in the field of the Climax of
Wisdom, if he exerts himself in (the meditation upon) the non-
substantiality of Matter," (This is followed by similar indications with
regard to the other 4 groups of elements, etc.).
3 Pane. I. 48b. 2-6gzugs skye-bahi chos-can nam hgag-pahi
cho$-can-du yan-dag~par rjes-su mi-mihon-no.........gzugs kun-nas-non-
mons-pahi chos-can-nam rnam-par-byan-bahi chos-cm yan~dag~par
" rjessu tni-mthon-na"He (the Bodhisattva) must not perceive that
matter can become originated or that it is liable to destruction...that
matter is endowed with the qualities of a defiling or a purifying
element" etc. etc. up to 48b. 6.de cihi-phyir >e-na? rah-bzin sioh~
pa-nid-\yi-phyir."Why that? Because (all these elements) are by
their nature (separately) unreal."
Unique Monistic Essence which represents the negation,
the non-substantiality (of all separate entities) is not
liable to origination, annihilation, defilement, purification,
increase, or loss. (In the aspect of this unique essence),
Matter (as a separate entity) does not exist, there can be
no origination of the force of Ignorance (through which
Phenomenal Life is conditioned), nor any annihilation of
it . . . ., neither does there exist the Buddha (as a separate
entity),
1
or Enlightenment (as a real removal of the
Obsecurations).
2
,
[Sphut. lla. 1-2.] hgog-pa4a ston-pa-md sky'e-ba daft
hgag-pa dan kun-nas-non-mohs-pa dan rnam-par-byan-ba
dan nams-pa dan hphel~ba~la~sogs~pa dan-brai-ba~la~ni.
gzugs med-pa~nas ma-rig-pa s%e-fca< yah med. ma-rig-pa
hgag~pa yah med. sahs-rgyas kjJ
a
n med. byah-chub-kyi
bar-du yah med-do zes-bya-ba dan.
3
(d) As concerns the P r i n ci p l e of t h e
P a t h,the person of the Bodhisattva can be neither
really endowed with the 6 Transcendental Virtues (which
are the essential factors of the Path), nor really devoid of
them;
4
the non-substantiality of the internal elements
etc.
5
(i.e. of the person of the Bodhisattva)
6
has, from the
1 . Rnam-blad, 64a. 5.-Jihyad-par-rtogs-pa sans~rgya& klf
a
^- med
the Buddha as a special (separate) cognizing principle* does not
exist.
2 Ibid, spans pa byan~chub-kyi bar-du yan med. . .Enlighten-
ment as th& removal (prahana, of the Obscurations^ does not exist (as
a separate entity). ' - , .. . . . -. . . . . . . - - < -
3 Pane. I. 49a. 6 sqq. d~rihi bu ston-pa-nid gan yin-pa de-ni mi' /*
skye mi-hgag-cin ûn-nas-non-mons-par-j[ig|/tir-oa med. mam-par-*
byan-ba med-la hgrib-pa med ein hphel-ba med-paste. . . - de~la~ni
gzugs-med-do.-**O &ariputra, that which represents the Essence of
Non-substantiality can neither become originated nor can it dis-
appear, it can be neither defiling nor purifying; it can neither be-
come diminished, nor can it increase, etc. etc.
4 Rnam-bsad. 64b. 1.byan-sems bdag-nid bsgom-bya sgom-
byed-du bden-par ma~grub~pas Idan-pa ma-yin"the Bodhisattva's
person is not endowed with them since the object of meditation and
meditator have no separate reality." bahirdha-sunyaiadibhih indicates
the other **Gates of Liberation" i.e. animitta and apranihita,
5 The word adi in adhyatma-sunyatadinam and bahirdha-
sunyatadibhih indicates the other "Gates of Liberation"* i.e. animitta
and apranihita.
6 Luii 48b. 6.nan sbyor-ba-po stoh-pa-nid.
s ANALYSIS OF
standpoint of the Absolute, no real relation to the non-
substantiality of the external elements (i.e of the sphere
of action) and at the same time cannot be considered as
completely devoid of any such relation
1
; the Bodhisattva
is not really counted with the limit of Samsara from which
he departs? and with that of Nirvana into which he in-
tends to pass.The activity of the Bodhisattva must be
characterized by such a cognition of the 4 Principles of
the Saint.
[Sphut. lla. 3-5.] lam-la sbyin-pa-la-sogs-pahi pha-
rol-tu-phyin-pa dan bdag-fiid dam nah-ston-pa-fiid-la-sogs-
pani phyi-$ton~pa~fiid4a~sogs-pa dan. snon-gyi mthah dan
phyi-mahi mthah dag phan-tshun ldan-pa dan mi-Id an-pa-
ma-yin-pa-nid-du sgrub-bo zes ston-pa bden-paAa hdoms-
pa dan.
2
3. THE INSTRUCTIONS CONCERNING THE .THREE JEWELS,
or the Teaching that
(a) as regards the J e w e l of t h e B u d d h a ,
the latter (as the cognizing Principle) and the perfect
Supreme Enlightenment (as the full realization of the Ulti-
mate Essence) have one essence from the standpoint of the
Absolute; in such an aspect the Special Omniscience of
1 This refers to the aspects of the Path which are known as
**the Method* * (nyaya rigs-pa) and "the Activity'* {pratipatti =
sgrub-pa; Rnam-bsad 64b. 2.).
2 Pane. I. 50b. 2.sbyin-pahi pha~rol-lu~phyin~pa~la brtson
zes-bya-ba ham mi-brtson zes-bya-bar yan-dag-par rjes-su mi-mthon-
no. ishul-lzhrims-kyi pha-rol-tu-phyin~pa-la, etc. etc."(the Bodhi-
sattva) must not perceive that he really does or does not exert
himself in the practice of the Transcendental Virtue of Charity.
He must not perceive etc. etc. (similar indications with regard to
all the other 5 virtues)."Ibid. 51a. 5.stoh-pa-nid-la sion-pa-hid-
fyyis sbyor-bar mi-byed-de"one must not establish a real connec-
tion between the non-substantiality (of the Bodhisattvas person) and
the non-substantiality (of the elements that are intuited by him),
etc. etc. (similar passages concerning animitta and apranihita)."
Ibid. 51b. 2. gzugs dan snon-gyi mthar sbyor bar mi-byed-de**One
must not affirm that matter has some relation to the limit of
Samsara (lit. "the beginning**), etc.
the Buddha, which characterizes Buddhahood,
1
cannot be
perceived as a separate reality; it is impossible to put the
corporeal frame (of the Buddha) etc. in a real connection
with Omniscience (so that the Omniscient Buddha could
appear as a real individual endowed with material
elements etc.). In such a manner the ultimate identity
of subject and object
2
becomes realized.
[Sphut. lla. 5-6.] sahs~rgyas~la sans-rgyas dan byah-
chub-dag mtshan-hid gcig-pa-nid-l%yis sans-rgyas-su byed-
pahi chos~k,yi mtshan-nid mam-pa thams-cad-mkhyen~pa~
nid mi-dmigs-pa-la gzugs-la-sogs-pa mi~sbyor~bar dmigs-
par-bya-ba dan dmigs-par-byed-pa mham-pa-hid-du ses
pa zes-bya-ba dan.
3
(b) as regards the J e w e l of t h e D o ct r i n e
or the Highest Truth,the latter, as comprised in the 3
forms' of Omniscience (the subjective part), is taken in the
aspect of its relation to the objects of cognition, the anti-
dotes (of defilement) and the various aspects. Owing to
this relative character, all the said elements are devoid of
a real essence of their own.
tff*J(
[Sphut. lla. 6-b.l.] chos4a thams-cad-mkhyen-pa-nid
gsum-gyis bsdus-pahi gzi dan. gnen-po den rnam-pa
mthah-dag bsdus-pa-dag-gis bsdus-pahi chos thams-cad
ho-bo-nid-med-do zes-bya-ba dan.*
1 Lit. "which is characterized as the element that makes one
a Buddha."
2 The Buddha as the subjective (alambaka) and Enlightenment
as the objective (alambya) part.
3 Pane. 1. 52a. 6-7.Sa-rihi bu byan-chen ser-phyin4a spyod*
pahi tshe gzugs dan thams-cad-mkhyen~pa-nid-du sbyor-bar mi-
byed."O Sariputra, the Bodhisattva, when he acts in the fields of
the Climax of Wisdom, must not put matter in a real connection with
Ommiscience. Matter is not to be perceived as a separate reality
(as an attribute of the Omrniscient). ' '
4 Pane. I. 53b. 8-54a. 1.Sa-rihi bu gzanyart byan-chen Set-
phyin-la spycd pahi tshe. gzugs dnos-po-yod ces-bya-bar mi-sbyor-
ro. gzugs dnos-po-med ces-bya-bar mi-sbyor-ro"O &ariputra, the
Bodhisattva who acts in the field of the Climax of Wisdom, must
not affirm that matter does exist as an independent reality. Neithet
must he affirm that it has no existence whatever"*.Further on (55a.
40 ANALYSIS OF
(c) as regards the J e w e l of t h e C o n g r e-
g a t i o n,-it consists of the Saints who have attained
the Irretrievable State. With the exception of the
{Mahayanistic) Arhat (i.e. the Buddha) who is to be re-
garded as the Jewel of the Buddha,we have the Saints
who have attained the first 3 results of Saintliness and the
candidates (for all the fdur). These are the 7 great beings,
to which an eighth, viz. the Pratyeka-buddha is added.
Otherwise, if classified moreover from the standpoint of
a more feeble or a more acute intellectual faculty etc.,
there are altogether 20 varieties (wh'ch are demonstrated
below). Now, from ultimate standpoint this Congrega-
tion of Saints (is included in the Jewel of the Buddha
1
and) has no real origination of its own.
[Sphut. lib. 1-3.] dge-hdun-la saiis-rgytis dfyon-
mchog-gi khons-su-gtogs-pa-nid-kyis dgra-bcom-pa ma-
gtogs-pa hbras-bu4a gnas-pa dan zugs-pahi bys-brag-gis
skyes~bu~chen~po bdun-po ran-sahs-rgyas dan-Ikon-cig
brgyad-po dbah-po rtul-po-la-sogs-pahi bye-brag-gis grans
hi-sur hchad-pa. byan-chub-sems-dpah. hphags-pa-slob-pa
phyir-mi-ldog-pa~rnams-la sky^'ba-med-pa-nid-du hjug-
par-byaho zes luh~hbog-pa dk.on~mchog gsum4a hdoms-
pa*
4. .THE INSTRUCTIONS BE. THE ABSENCE OF ATTACHMENT,
<xr the teaching about the separate unreality of
the body etc. (It is directed against the) imputed
views that the Bodhisattva who manifests his energy in
bringing to accomplishment the aim mentioned before,
can take liberty in his corporeal, (oral or mental) acts.
7-8) we have a very pregnant expression of the monistic idea :
byan^chen iet-phyin-la spyod~pa-ni chos gan-la yah iha-dad-pa-ham
bye-brag-gam khyad-par-du lta~ba*med."The Bodhisattva who acts
etc. does not perceive any element of existence as separate,
differentiated, or having special distinctions."
1 Cf, Uttaratantra, Translation, p. 144, note 7. (quotation from
the Dar-flk.).
* 2 In connection with the ratna-traya-avavada, the Tib. Cornm,
ives a characteristic of the 3 Jewels ace. to the Uttaiatantra. Cf.
Translation, pp. 131, 132 sqq.
[Sphut. l i b. 3-4.] brtson-hgrus brtsams-pa-hid-ktjis
ji-shad-bsad-pahi don-la nan-tan-byed-pa-la. lus-la-sogs~
pahi bsod-nams-nid-kyis la-la mnon-par-zen-par hgyurbas
ma-zen~pa4a Ius4a~sogs-pa ho-bo-nid-med-par bstan-pahi
hdoms-pa
2
5. THE INSTRUCTIONS IIEOABDING THE ABSENCE OF LASSITUDE
or the teaching that one must not become possessed of
conceit in regard to (any of the elements constituting
ones personality as) matter etc., and ending with Supreme
Enlightenment itself. This teaching has in view the case
when (the Bodhisattva) becomes possessed of fatigue and
fear if, notwithstanding the practice (of meditation) during
a long period of time, the desired aim does not become
realized.
[Sphut l i b. 5-6] dus yun-rln-mo-zig-tu goms-par~
byas-kyah hdod-pahi don rna-grub-na dnah-bahi ran-bzin-
can yons-su s\yo-bar hgyur-bas y\ohs-su-nal-ba"med-pa-
la gzugs4a-sogs-pa nas yah-dag-par rdzogs-pahi byan
chub-kyi bar4a rlom-pa~med~pa-nid-du bstan-pahi gdams-
nag.*
1 In the Minaev MS. the following is omitted. The text is res-
tored ace. to the Tibetan version.
2 Pane. 1. 66b. 5.-bcom-ldan-hdas byah-chen-gyi lus-kyi 'as \ha-
na~ma~tho-ba dan~bcas~pa-dan hag-gi-las kha-na-tna-iho-ba dan-hcas-pa
dan yid'kyi las i^/ia-na-ma~tJio-iba dan becs-pa gah lags"O Lord of
what kind are the improper corporeal, the improper oral, and the
improper mental acts of the Bodhisattva? Ibid., 67a. 8.gah-gi-tshe
byanchen lus mi-dmigs-pa dan hag dan sems mi-dmigs-pa dehi fs/ie-
nat etc.**At the time when the Bodhisattva does not perceive (the
separate reality of) body, speech, and mind," etc. etc.
3 The MS. omits the whole passage. Text restored ace. to
Tib.
4 Pan. I. 68a. 2.bcom-ldan-hdas-kyis bkah-stsal-ba. nam
byah-chen ser-phyin-la-spyod-pahi tshe gzugs-la rlom-sems-medrpa.
"The Bodhisattva who acts in the field of the Climax of Wisdom can
by no means have any conceit in the regard of the material elements,'*
etc. etc. (The same repeated in regard to the remaining 4 sfyandhas
etc.)
ANALYSIS OF
6. THE INSTRUCTIONS- BE. .THE INDISPENSABLE . FACTORS'.
for mastering the Mahayanistic Path, or the teach-
ing that all the elements have, essentially no real origi-
nation (from the standpoint of the Absolute). This teach-
ing Js intended for the case if, in searching for instruc-
tions concerning the Path,with regard to each topic
separately,from all the Buddhas and Bodhisattvas locat-
ed in the 10 quarters of the sky, one becomes depressed
at heart (thinking it impossible to receive all the necessary
instructions)
1
[Sphut. l i b. 6-12a. 1.] phyogs bcu-na bzugs-pahi

sahs-rgyas4a~sogs-pa~las don
j
re-rehi phyir lam-gyi luh-
nod-par-bya-na sems zum-par-hgyur-bas lam yohs-su
bzun-ba-la chos-rnams rah-bzin-gyis ma-skyes-pa-riid-du
bslab-pahi gdams-nag.
2
7. THE INSTRUCTIONS ABOUT THE FIVE KINDS OF VISION,.
viz., (a) the eye of flesh (i.e. ordinary human vision), (b)
the sight of the gods which is the fruit of previous virtue,
(c) the sight of analytic wisdom, (d) the vision of the
Truth, and (e) the sight of the Buddha. These have for
their objects, respectively : (a) the separate differentiated
objects,
3
(b) the death and rebirth of all the living
I Sic* ace. to Lun I. 157b. 4-5 and Rnam-bsad, 68b. 5.
2 Lun 157b. 5*If one is possessed of the knowledge that all
the elements of existence ars not subjected to origination (one can
remain completely impassible) and can* whilst sitting in one place
in a cross-legged posture, perceive all the 10 regions of the world
and hear the Doctrine from the Buddhas.Pane. I. 69a. 7-8.
ip 70a. 5.-Sa-rihi bu byan-chen ye-ses delta-bu dan-ldan-pas-ni. sar-
phyogs~ktji hjig-rten-gyi fyhams Gangahi 1%lun-gi bye-ma-sned-hyi de-
bzin-gsegS'pa dgra-bcom-pa yan-dag-par-rdzogs-pahi sans-rgyas Gangaht
Illun-gi bye-ma-sned I%yan mthon-no chos \yah nan-no
$
*O Jariputra,
the Bodhisattva, the Mahasattva who is endowed with such a kind of
Wisdom, perceives in the eastern districts which are innumerable
as the sands of the Ganges, the Tathaâtas, the Arhats, the Perfect
Supreme Buddhas whose number is likewise equal to that of the
sands of the Ganges, and hears the Doctrine from them,** etc.
(following the same in regard to the Buddhas of the southern, the
western district, etc.).
3 This "fleshly eye'* is likewise of a supernatural character; it
is possessed by the Bodhisattva who perceives with it the separate
objects at the distance of 100 yojanas and mere, and (in a higher
state of development), all the gross and subtle forms in the 3000
thousands of worlds (Rnam-bsad. 69a. 2.).
beings? (c) all the elements of existence as intuited
directly without any constructive thought, (d) the faculty
of understanding peculiar to the different kinds of Saints,
and (e) the full intuition of all the elements of existence
in all their aspects.All these 5 forms of vision are to be
perceived, from the standpoint of the Absolute, as unique
and undifferentiated.
q^
[Sphut. 12a. 1-4.] sahi dan rnam-pdr-smin-pa-las
byun-bahi thahi dan ses-rab dan chos dan sans-rgyas-kyi
spyan grahs-ji-lta-bct-bzin-du dhos-po so-sor hes-pa dan
sems-ccsn thams-cad-l%yi hchi~h.ph.o-ba dan skye-ba dan.
chos thams-cad-la rnam-par-rni-rtog-pa dan. hphags-pahi
gan-zag thams-cad rtogs-pa dan. chos thams-cad rnam-pa-
tham,S"Cad-du mnon-par rdzogs byah-chub-pahi-yul-can-
rnams de-bzin-hid-du gcig-pa-hid-du bsgrub-bo zes slob-
pa spyan lha-la hdoms-pa.
1
1 Pane. I. 70a. 5 sqq.byah-chen ser-phyin-la spyod-pahi tshe
mig Ina rab-iu-ihoh-pa danyonssu-sbyon-ba yod-de. Ina gan ze-na,
hdi-lta ste. sahi mig dan, lhahi mig dan. ses~rab-kyi mig dan chos-
kyi mig dan, sans~rgyas~kyi mig~go."The Bodhisattva, when he acts
in the field of the Climax of Wisdom, becomes possessed of the 5
kinds of vision and brings them to perfect purification.What are
these five?They are as follows : the eye of flesh, the sight of the
gods, the vision of analytic wisdom, the vision of the Truth and
the sight of the Buddha."
In regard to each of the 5 forms of vision we have separately :
a The eye of fleshPane. 70a. 7-b. \.i&a-rihi bu byan-chen"
gyi sahi mig-gis dpag-tshad brgya mthon-ba yod-do etc. up to
ston~gsum~gyi ston-chen-pohi hjig~rien-gyi \hams mthon-ba yod-do
"O âriputra, the Bodhisattva*s eye of flesh can perceive at the dis-
tance of 100 yojanas** ....etc. up to **and can perceive the* 3000
thousands of worlds.'*
b The sight of the gods.Ibid. 70b. 5, 6.sems can~rnams-kyi
hchi-hpho-ba dan skye-ba rab*tu &es~so.'*(The Bodhisattva who is
possessed of the vision of the gods) has sa perfect knowledge as
regards the death and the birth of the living beings."
c The vision of analytic wisdom.-Ibid. 71a. 3.cfios gahr-yah
tni-ses-pa med, etc."There exists no elements of existence what-
ever, which the Bodhisattva could not be able to cognize."
: i
44
ANALYSIS OF
[The limits of the 4 kinds of vision are; (a) of the
\*eye of flesh"beginning with the Path of Accumulat-
ing Merit, (b) of the sight of the godsbeginning with the
Path of Training, (c) of the vision of analytic wisdombe-
ginning with the Path of Illumination, (d) of the vision of
the Truthbeginning with the same Path in the state
after the termination of the trance, and (e) of the sight
of the Buddha,on the Stage of the Buddha with a sub-
servient degree, beginning with the &h Stage.
Rnam-bsad. 69a. 4-6.-sahi spyan tshogs-lam-ncts dan,'
lhahi spy an sbyor-lam dan, ses~rab-k.yi spy an mthoh-lam
dan. chos-kyi spy an mthoh-tam rjes-ihob-nas dan. sans-
rgyas-kyi
s
Pyn sahs-rgyas-fyyi sa dan. rjes-mthun-pa sa
brgyad-pa-nas yod\
8. ' THE INSTRUCTIONS BE. THE SIX SUPERNATURAL FACULTIES."
These are: (a) miraculous power, (b) the audi-
tion of the gods, (c) the knowledge of the mind of others,
(d) the remembrance of previous states of existence, (e)
the sight peculiar to the gods which is produced by the
force of concentrated trance, and (f) the knowledge by
means of which all the defiling elements are extirpated.
The functions of these 6 faculties manifest themselves,
respectively, in (a) shaking the earth and other (miraculous
acts), (b) the capacity of hearing the most subtle sounds
in all the regions of the world and all the other (sounds
as well), (c) the full cognition of the minds of other living
beings that are possessed
1
of passion, etc. (those that are
free from passion, possessed of hatred, free from hatred,
etc.) (d) the recollection of numerous previous births, of
oneself and of other living beings, (e) the perception of
all visible forms, and (f) the removal of the Obscurations
-
d The vision of the Truth. Ibid. 71a. 7-b. 7.byah-chen-gyi
chos-kyi mig-gis. gah-zag hdi-ni nahbahi rjes-su-hgro-ba. gah-zag
hdi-ni chos-kyi rjcs-su-hgro-ba etc. up to gah-zag hdi-ni dgra-
hcom-pqho zes-bya-bar rab-tu-ses-te**The vision of the Truth of the
Bodhisattva perceives that such and such an individual is a
follower of Buddhism, that such and such an individual acts accord-
nig to the Doctrine".. etc. up to "and that such and such an
individual is an Arhatf" etc.
e The sight of the Buddha. Ibid. 73b. 1.byah-chv.b-\yi sems*
kyi rjes-Ia. rdo-rje-lta-buhi tih-he-hdzin-la mham-par-bzag-nas rnam-
pa-thams-cad-mkhy en-pa-hid thob-par byed-de."After having made
the Creative Effort for Enlightenment, one becomes merged in the
Stage of Trance called the "thunderbolt-like,** and attains the
Omniscience in regard to all the aspects of existence.*'
THE ABHISAMA i fALAMKARA 45
of Moral Defilement and of Ignorance.But, from the
standpoint of the Absolute, all these 6 faculties are to
be perceived as quiescent from the outset.
[Sphut. 12a. 4-b. 1.] rdzu-hphrul dah. lhahi ma-ba
dan. gzan-gyi sems ses-pa dan. shon-gyi /nas 77'es-so-Jran-
pa dan. mnon-par-hdu-byed-paAGS-byuh-bahi lhahi mig
dan. zag-pa zad-pa ses-pahi mnon-par ses-pa sa gyo~ba~
la-sogs-pa dah. hjig-rten-gyi \hams thorns-cad-na-gnas-
pahi sgra chun-nu dah cig-sos ihos-pa dah. gzan-gyi sems
hdod-chags dah-bcas-pa-la-sogs-pa yons-su-ses-pa dah.
rah dan gzan-gyi tshe-rabs sha-ma du-ma rjes-su-diran-pa
dan. gzugs thams-cad mihon-ba dah. non~rnons~pa dah
ses-byahi sgrib-pa spoh-bar-byed-pa-rnams gzod-ma-nas
zi-ba-hid-du rtogs-par-byaho zes ston-pa mhon-par-ses-pa
drug-la hdoms~pa.
2
1 The Minaev MS. of the Abhis.aloka has here : suk?matara-
iabda. This reading could suit as well : "In hearing the most
subtle sounds (in all the regions of the world)." But the Tibetan
version (sgra chun-nu dan cig-Sos) shows us that we must read:
su^sma-itora-sabda (cig-sos = itara; Cf. my Index to the Nyayabindu,
Part II, p. 26).
2 Pane. I. 74a. 1.Sarihi bu ser-phyin-la spyod-pahi byan-chen-
til mnon-par-ses-pahi pha-rol-tu-phyin-pa rab-tu-hthob~ste."O &ari-
putra, the Bodhisattva, the Mahasattva who acts in the field of the
Climax of Wisdom, becomes possessed of the climax of supernatural
f a cu l t y . '
In r egar d to each of t he faculties we have, separat el y :
a C o n c e r n i n g t h e m i r a c u l o u s p o w e r (rddhi =
rdzu-hphrul) : Ibid. 74a. 1-2.rdzu-hphrul-gyi rnam-pa du-ma namsT
sumyon~bar-byed~do; de ni sa chen po hdi yah rab-tu-gyo-bar-hyed-
dOt**He enjoys his miraculous p3wer of which there are many
forms. He causes, to tremble even this great earth."
Ibid. 74a. 5-6.rdum-hphrul des rlom-sems-su hgyur-ba med-do.
de cihi-phyir ie-na. rah-bzin-gyis ston-pa dah. ran-bzin-gyis dben-pa
dah, rah~bzin-gyis rna-skyes-pahi-phyir."But he must not become
possessed of conceit in regard to this miraculous power. Why that?
Because it is devoid of a real essence of its own". etc, etc.
b C o n c e r n i n g t h e a u d i t i o n of t h e g o d s :
Ibid. 74a. 8.de lhahi ma-bahi khams rnam-par-dag-pa mi-las-hdas-
pas lha dah mi ghis-hahi sgra thos-te."By means of the superhuman
46
ANALYSIS OF
9. THE' "INSTBUCTIONS BE. THE, PATH OF ILLUMINATION,
This Path has for its object the 4 Truths or princi-
ples of the saint and consists essentially of the 16
moments, viz. the forms of Perseverance
1
and of resulting
cognition concerning the Doctrine,
2
and the corresponding
introspective forms.
3
The Yogin who cognises the un-
element of audition that is peculiar to the gods, he hears the sounds
of both gods and men."74a. 8-b. 1. lhahi rna-bahi \hams des bdag-
ni sgra nan oes-bya-bar rlom-sems-su-hgyur-ba med-do. de-ni hdi-
Itar des rah-bzih stoh-pa dan "But he must not give way to
conceit, thinking : I am endowed with the faculty of audition of the
gods and can hear the (different) sounds.Indeed this faculty is
devoid of a real essence of its own," etc. etc.
c C o n ce r n i n g t h e k n o w l e d g e of t h e m i n d s
y
of o t h e r l i v i n g b e i n g s : Ibid : 74b. 3.gan-zag pha~rol-gyi
sems setns-k.yis yah-dag-pa ji-lta-ba-bzin-dtt rab-ta-ses-so. hdod-chags
dah-ldan-pahi sems etc."With his mind he perfectly cognizes
the minds of other living beings, that they are possessed of passion"
etc.
d C o n c e r n i n g t h e r e m e m b r a n c e of p r e v i o u s
;
s t a t e s of e x i s t e n c e : Ibid. 75b. 5. ddni snon-gyi gnas rjes^
su-dran-pa rnhon-du-bya-bahi mhon-par-ses-pahi ye-ses rnam-pa du-
ma mnon par-bsgrub-ste, Sems gcig hyah rjes-su-dran-pa-nas sems
brgyqhi bar-du yah rjes-su dran-no."He makes manifest the Know-
ledge owing to which the place of former residence is clearly
remembered. And as he possesses such a recollection in regard to
one mind, in the same manner he remembers (the previous states
of) a hundred minds" ,
, 7 e C o n c e r n i n g t h e s i g h t of t h e g o d s : Ibid.
* 76a. 4.de-ni lhahi mig mam-par ~ dag-pa mi~las~hdm~pas sems-catt
hchi-hpho ba dan s\ye-ba dan \ha-dog sdug-pa dan. \ha-dog mi-
sdug-pa dan. bzah-ba dan etc."He, with the perfectly pure super-
human faculty of vision that is peculiar to the gods, perceives the
death and rebirth of the living beings, the handsome forms, the
ugly forms, the good, the bad" etc.
f C o n ce r n i n g t h e K n o w l e d g e co n d u ci v e t o
t h e e x t i r p a t i o n of d e f i l e m e n t : Ibid. 76b. 4.de-ni zag-
pa zad-pa mhon-du-bya-bahi mhon-par-ses-pahi ye-ses mhon-par
bsgrub .etc."He makes manifest that supernatural Knowledge
which brings about the annihilat
!
on of the defiling forces"...,.....
76-b 7.de bdag-gis rab-tu-ses-so es-bya-har rlom-sems med-do. de-
yah hdi-ltar ran-bzin stoh-pa dan *'But he must not become
possessed of conceit, thinking :I have such a power of cognition.
Indeed (this knowledge) is devoid of a real essence of its own"
etc. 1 ksanti=bzod-pa, 2 dharma-jfiana = choS'es.
3 anvaya jnana-\santi and anvaya-jnana. Cf. below, Chapters
II and III.
reality of all the separate elements of existence, meditates
over this Path as the antidote against the points that are
to be shunned.
1
Himself, he is free from all imputed
views (regarding the Path as a separate reality), just aa
a magician who produces iliusionary forms (does not
admit the reality of the apparitions called forth by him).
2
[Sphut. 12b. 1-3.] mthon-bahi lam bden-pa bits
bsdus-pa sJâd-cig-ma bcu-drug-gi no-bo-nid chos dan
rjes~su~ses~pahi bzod-pa dan ses-pahi bdag~fiid4a.rnal~
hbyor-pa chos thams-cad no-fco-nid-med-par Hogs-pas
sgyu-ma-mkhan-bzin-du ihams-cad-la mnon~par~zen~pa
med-pahi lus-can des spon-bar-bya-bahi dfios-pohi gnen-
po-nid-du rnam-pGr-sgom-par-byed-do zes~ston-pa mihoh*
bahi lam-la hdoms-pa.
3
10. THE INSTBUCTIONS CONCERNING THE PATH OF CONCIN-
TBATED CONTEMPLATION. '
Just as it is impossible to establish (from
the standpoint of the Absolute) an essential
difference between the active principle (of the Path) and
the immutable principle (of the negation or extinction? of
Phenomenal Existence)
4
in regard to each other,similar-
ly the Paths of Illumination and of Concentrated Con-
templation cannot be regarded as two separate entities,
inasmuch as there is no difference regarding the object
of these Paths, viz., the (Absolute) reality which is first
intuited on the Path of Illumination.
5
The Path of Con-
centrated Contemplation, accordingly, cannot appear as
having a real essence of its own. (From the empirical
standpoint), however, this Path is to be meditated over
as the antidote against the points that are to be shunned
by it. (In such an asoect it appears) as causally
dependent (on the Peth of Illumination).
The defiling forces which are produced by imputed views
2 Lun. I. 163a. 3-4.
3 Pane. I. 84a. 6-7.Rab-hbyor khyod byah-chen-rnams-la ser #
phyinla brtsams-te spobs-pa bskjjeddg.**O Subhuti, thou must
have a sudden full and clear knowledge as regards the Bodhisattvas
who act...etc/*
4 Sic. ace. to Rt?gs-dk. 35b. 2-3 and Rnam-bsad, 71a. 2-3.
5 Rnam-bsad, 71a. 3.
48 ANALYSIS OF
mn
w
[Sphut. 12b. 3-6] hdus-byas dah hdus-ma-byas dag
no-bo-gcig-pa-nid-kyis phan-tshun tha-dad-par gdags-par
mi-nUs-pa-bzin-du ji-skpid-bsad-pahi mthoh-bahi-lam~
gyis . mhon-sum-du-byas-pahi dhos po-las tha-mi-dad-
pa-la dmigs-pahi-phyvr tnthoh-ba dan sgom-pa dag
tha-dad-du-gyur-pa med-pas sgom-pahi-lam mtshan-hid-
pa rnam-par-gzag-pa-ni med-kyi. hon-ky^n de-ni rten-cih-
hbrel-par-hbyun-bahi chos-hid-i^yis des spah-bar-bya~
bahi dfios-pohi gnen-po-fiid-du rnam-par-sgom-par-byed-
do zes sgom-pahi lam-la hdoms-pa*
1
S u m m a r y : We have thus, with respect to the
Climax of Wisdom, the essence of which is the Mental
Effort for Enlightenment and the (virtuous) elements that
are the outflow (of this Effort)
2
(the following subjects
of teaching):
1 T h e a c t i v i t y ( of t h e B o d h i s a t t v a )
i.e. the process of mind~concentrat:on (during which the
object meditated upon) is intuited in the aspect of nega-
tion
3
(of all separate entities).
2 T h e 4 T r u t h s o r P r i n c i p l e s of t h e
S a i n t , which represent the object of this (process of
meditation).
3 T h e 3 R e f u g e s (i.e. the 3 jewels) which are a
support (for the Bodhisattva's activity).
4 T l i e a b s e n c e of a t t a c h m e n t which is
the condition for bringing th
:
s activity to a higher and still
higher degree of development.
5 T h e a b s e n c e of l a s s i t u d e , which
is the condition for not becoming inclined to give up (the
saintly activity on the Path).
4
1 Pane. I. 110a. 7. Rah-hbyar hdus-byas~kyi dbyins ma-yin par
fI5 y^ hdus-byas-kyi dbyins gdags-par mi-nus-so.*'O Subhuti, it is
impossible to designate the immutable elements (asamsk.rta-dharma)
without (having in view their relation) to those that are caused
and conditioned."
2 I.e. in regard to the Path (Rnam bsad, 72a. 2-3).
3 L't. "the non percepticn (anupa'ambha^mUdmigs-pa).
4 Rtogs-dk. 36a. 3.Jam bor~nas mi-ldog-par hgro-bahi rgyu,
I
6 T h e f u l l a p p r e c i a t i o n of t h e
M a h a y a n i s i ' i c P a t h , which is the condition for
not becoming an adherent of other Vehicles.
7 T h e 5 f o r m s o f v i s i o n , which represent
the cond tion for becoming completely independent (in
one*s activity).
8 T h e 6 s u p e r n a t u r a l f a c u l t i e s
which are the conditions for a full realization of the Om-
niscience (of the Buddha) in regard to all the aspects of
existence.
9, 10 T h e P a t h s of I l l u m i n a t i o n
a n d C o n c e n t r a t e d C o n t e m p l a t i o n
which are the factors for the attainment of the ultimate
result.All this is indicated (in the Pancaoimsatisahas-
rika) in the part concerning the instructions received by
the Mahayanist Saint. In such a manner all the topics
are fully dealt with; for this reason the 10 kinds of instruc-
tions are mentioned in the order given above.
[Abhis. aloka, MS. 33a. 7-b 1.]
m
\ \
i mm
[Sphut. 12b. 6-13a. 5.] de-ltar-na byafi-chub-kyi
sems dan. des hphahs-pahi chos-J^yi no-bo-nid-i^yi ses-rab-
kyi-pha-rol-iit-phyin-pa~la sgrub-pahi rnam-pa gah-yin~pa
mi~dmigs~pa dan. dehi dmigs-pa gen-yin-pa hphags-pahi
bden~pa bzi dan. rten gan yin-pa sh^yabs gsum dah. khyad-
par-du hgro-bahi rgyu gan-yin-pa ma-chags-pa dan. mi-
Idog-par hgro-bahi rgyu gan-yin-pa yons-su-mi-nal-ba
dan. theg-pa gzan-gyis-mi-hgro-bahi rgyu gah-yih-pa lam
yons-su-hdzin-pa dan. gzan-gyi drin-mi hjog-par-hgro-ba-
fiid-kyi rgyu gah-yin-pa spyan Jna dah. rnam-pa ihams-cad
mkhyen-pa-hid uohs-su-rdzcgs-pahi rguu gah-yin-pa
mhon-par-ses-pa drug dah. mthar-thuq-pahi rgyu gah-dag
yin-pa mthoh-ba dah spom-pahi lam-dag-ste. de-dag
thems-cad gdams-hag-gi skabs-su bstan-te. hdi4sam-k
n
O"
nas don thams-cad phun-um4shogs-par hgyur-bas
gdams-hag-ni rnam-pa bcuho.
- v z
50 ANALYSIS OF
L i m i t s : The study of the Mahayanistic Instructions
begins before the Bodhisattva's entering the Path and
lasts till the attainment of Buddhahood.
1
[Don. 4. b 4.] sa-mtshams lam ma-zugs-nas sans-rgyas-
kyi sahi bdr~du yod.
C h a r a c t e r of s t u d y . He, who is worthy
2
listens to the Mahayanistic precepts even before entering

the Path. One who for many aeons has taken recourse to
the help of a Buddha or a spiritual teacher is considered
to be a worthy hearer ("a worthy receptacle of the Doc-
trine**). [Ibid. 4b. 5.] theg-chen gdams-hag-ni lam-
ma-zugs-pa-las snod dag-pas kyafi gsan-pa yod4a.
sans-rgyas-sam dge-bahi bses-gnen bsfyal-pa du-mar
brten-nas nan-pahi snod-du run-bar bsad-do.
1 Jn accordance with the Sutralamkara XIV. 3.dharma-srotasi
buddhebhyo* vavadarn li@bhate tada,some consider that the Bodhi-
sattva begins to apprehend the Mahayanistic instructions after
having attained the state of transic meditation called dharma-srotah-
samadhi, i.e. on the highest degree of the Path of Accumulating
Merit. This refers only to the highest forms of the teachings;
in general, the Bodhisattva commences his study before entering
the Path (Rtogs dk. 26a. 5-b 1.).
2 Lit, **a receptacle" (bhajana~sncd). Cf. below. Chapter IV
The 20 Varieties of the (Mahayanistic)
Congregation (as a Special Subject of the
Mahayanistic Instructions.)
ni-su.Kar. I. 23, 24.
1
[1. The 5 srota-apannah (incl. the Caudidates).2. The 3 sakrd-
agaminah.3. The 10 anagaminah.4. The Candidate to Arhat-
ship.5. The Pratyekabuddha.]
As concerns the Jewel of the Congregation which
consists of the Bodhisattvas endowed with a more feeble
or a more acute intellectual faculty etc.the following
varieties are to be taken into consideration :
1
1 and 2 T h e C a n d i d a t e s t o t h e fi r s t
r e s u l t . These are the Saints who, taking recourse to
the Path of Illumination of 16 moments, which is discussed
below in the Chapter concerning the Omniscience in re-
gard to the Path, have realized the first 15 moments.
2
Such a candidate can be of 2 kinds, viz, one who acts on

the foundation of faith,
3
and the other who bases upon
the intuition of the Truth.
4
(Sphut. 13 b. 1-2.] hchad-par-hgyur-bahi lam~ses~pa-

nid-kyis bsdus~pa rnthon-bahi lam
5
skad-cig-ma bcu-drug-
1 In the Tibetan literature special manuals are dedicated to
this subject. The varieties of the Congregation from the Hinaya-
nistic point of view are discussed in the 6th Kosasthana of the
Abhidharmakosa and its commentaries.
2 Sic. ace. to the Abhis. aloka. Cf. Yasomitra, II Kosasthana,
32.15. Ace. to the Rnam-bsad 78a. 6-b 1., this is the Hlnayanistic
(Vaibhasika) point of view, but not that of Haribhadra and Vimukta-
sena, ace. to whom the candidate spoken of becomes such, having
realized the first 8 moments (i.e. the anantarya-marga).
3 The Saint of a more feeble intellectual faculty.
4 The Saint of an acute intellectual faculty. In the Pane, the
20 varieties of the Congregation are spoken of in detail (59b. 3-66b. 5.
Cf. Appendix).
5 It is interesting to note that the Sphut omits paficadasasu
'darsandrnarga-citta~ksanesu = rnthon~bahi lam-gyi sems-k,yi s
ino bcoAnala.
52 ANALYSIS OF
la-brten-nas dad-pa dan cho$~kyi rjfs-su-hbrah-bahi bye~
fera^-^/s hbras-bu dan~po4a zugs-pa rnom-pa-gnis-so.
3 T h e ( S a i n t ) w h o h a s a t t a i n e d t h e
r e s u l t o f E n t e r i n g the S t r e a m at the 16th
moment, having become free from passion that is pecu-
liar to the World of Carnal Desire.
1
[Sphut. 13b. 2.] dehi hog-tu rgyttn-du-zugs-pa yin-no.

4 and 5 Another variety of the same, viz. the Saint
who, abiding on the Path of Concentrated Contemplation
has removed the defiling forces up to the 4th variety.
2
Owing to this he secures a succession of births in a godly
or human form, passing over from one (godly or human)
race to another. (In correspondence with th:s godly or
human character), this Saint is considered to be of 2 kinds.
(I. 23b).
[Sphut. 13b. 2-3.] dehi hog-tu de-nid lha dan mihi
rigs-nas rigs-su skyc-ba-nid-kyis gzan mam-pa~gnis yin-no.
6 T h e ca n di d a t e t o t h e s e c o n d
r e s u l t who has attained this state owing to the re-
moval of 5 varieties of defilement, peculiar to the World
of Carnal Desire. He can be of a more feeble or a more
acute intellectual faculty, viz. one who attains the result
by faith, and the other who acts on the foundation of the
perception of the Truth. (Among the 20 kinds of Saints)
he is counted as of one variety only.
[Sphut. 13b. 3-4.] dehi hog-tu dban-po rtul-po dan
rnon-po dad-pa dan mthon-bas thob-pa-dag hbras-bu
gnis-pa-la zugs-pa gcig kho-na yin-no.
1 The Sphut has simply : *'thereafter comes he who has entered
the stream."Ace. to the Rnam-bsad 7%. 5 it is the individual abid-
ing on the Path of Deliverance (vimukti marga) which consists of the
8 forms of resulting cognition (the 4 dharma-jMna and the 4 anvaya-
jnana).
2 There are altogether 9 varieties of defiling forces which are
to be extirpated on the Path of Concentrated Contemplation.
Cf. below.
THE ABHISAMAVALAMKARA 53
7 T h e S a i n t w h o r e t u r n s t o t h i s
w o r l d o n c e m o r e , having come to this result
through the extirpation of 6 forms of defilement peculiar
to the World of Carnal Desire.
[Sphut. 13b, 4.] dehi hog-tu lan-cigphyir~hon~ba
yin-no.
8 A n o t h e r v a r i e t y of t h e s a m e ,
viz. the Saint 'with one interval.' It is he for whom
erne single birch among the? gods is left (till the attainment
of Arhatship).
1
[Sphut. 13b. 4.] dehi hog-tu de-nid gzan bar-chad
gcig-pa yin-no*
9 T h e c a n d i d a t e t o t h e t h i r d
r e s u l t who has come to this state through the removal
of 7 or 8 forms of defilement peculiar to the World of Car-
nal Desire. He can attain this position by faith and through
the percept cn of the Truth as in the preceding cases.
mi
[Sphut. 13b. 4-5.] dehi hog-tu sna-ma-bzin-du dad-
pa dan mthon-bas ihob-pa hbras-bu gsum-pa-la zugs-pa
yin-no.
Thereafter comes t h e S a i n t w h o r e t u r n s
n o m o r e , (who attains this result) owing to the
removal of the 9th form of defilement peculiar to the
World of Carnal Desire. He can be of 5 kinds, as
follows :
mt
[Gser. I. 200b. 4-5.
2
] hdod-non dgu-pa spans-pahi
phyir-mi-hon-ba ste de-la lha-lcts.
10 T h e S a i n t w h o a t t a i n s N i r v a n a
w h i l s t a b i d i n g i n a n i n t e r m e d i a t e
1 Ace. to Rnam bsad, 79a. 3."there is one interval, since
this Saint has still to remove one form of defilement that is^ to be
extirpated by concentrated trance (bhavana-heya^sgom-span)"
2 Labran edition. The version of the Gser. is nearer to that
o! the Abhis. aloka. . t
.54 ANALYSIS OF
s t a t e oi- e x i . s t e n c e (between the World of
Carnal Desire and that of Pure Matter).He has removed
the fetters which bind one to a future existence (in the
Sphere of Pure Matter), but has not removed those by
which (the intermediate existence between this sphere
and that of Carnal Desire) is conditioned. Whilst he is
thus acquiring this intermediate state or when he has
already fully acquired it, his Path becomes fully realized
and his Phenomenal Existence is brought to an end.
1
(1).
l=!Fcr*T I (I . 23c).
[Gser. 200b. 5.] gzugs-su skye-bahi kun-sbyof dfios-
ni spans-la dehi bar-do hgrub-pahi k.un-sbyor ni ma-spahs-
pas bar-dohi srid-pa hgrub^par-byed-pa dan. grub-pa-na
yan-run-ste bar-dor lam mhon-du-byas-nas sdug-bsnal-gyi
tha-ma thob-paho.
a f t e r h a v i n g b e c o m e r e b o r n i n t h e
S p h e r e of. P u r e M a t t e r , since he has not
removed either of the 2 categories of betters. *(2)
[Gser. I. 201a. 1-2] ghis-pa sk.yes-nas-hda-ba-ni.
\un-sbyor-gfiis-}ia ma-spans-pas gzugs-khams-su skyes-
nas sdug-bsnal-gyi tha-ma thob-paho.
12 T h e S a i n t w h o a t t a i n s N i r v a n a ,
(having been born in the Sphere of Pure Matter
2
)
w i t h g r e a t d i f f i cu l t y . He must make exceed-
ingly great efforts of will
2
to realize his Path and bring his
Phenomenal Existence to an end.(3).
|=*rc \ (I. 23d.).
[ G s e r . I . 2 0 1 a . 2 - 3 . ] g s u m - p a b y e d - b c a s . . . n i . . .
gzugs-su-sliyes-nas hbad-^rtsol-gyis lam mhon-du-byas-nas
(hdah-ba).
I Here is meant the Phenomenal Existence which is eondi-
tinend by karma and Tilesa but not that "which is voluntarily
assumed by the Bodhisattva in order to help the living benigs. Cf.
Uttaratantra, Translation, pp. 193 sqq.
2 Rtogs-dk. 41a. 4.gzugs-su skyes~nas hbad-zisol chen~pos de
hthob-paho.
THE ABHISAMAYALAMKARA 55"
13 The reverse of the former,t h e S a i n t w h 6
a t t a i n s N i r v a n a w i t h o u t e ff o r t .
1
(4).
(I. 23d.)
[Gser. I. 201 a. 2-3.] bzi-pa byed-med-kyis hdah-ba-
ni de-las bzlog-pas hdah-ba.
The 5th variety of the Saint who returns no more is* he
who rises up to the highest regions of the Phenomenal
World (and attains Nirvana there).
[Gser. I. 201a. 3.] lha-pa gon-du^
hpho-ba.
Here we have again to distinguish 2 kinds, viz. the
Saint who rises up to Akanistha and the Saint who attains
the culminating point of Phenomenal Existence.
^ jp^jsf^giipi^ -$im%mn[ \ de-ni hog-min-gyi
mthar-thug-par-hgro-ba dan srid-pahi rtse-mohi mthar-
thug-par hgro-baho.
The Saint who attains Akanistha is of 3 kinds* as
follows :
14 T h e ' P r e c i p i t a n t ' , who from the
Brahmaic worlds directly passes over to Akanistha, leav-*
ing behind the intermediate plains of the Sphere of Pure
Matter. (1)
15 T h e ' H a l f - p r e c i p i t a n t ' , who, from
the Brahmaic worlds rises higher, assuming a
form of existence among the Pure Spheres.
2
Having
passed through some of the intermediate worlds, -he
finally enters Akanistha. (2)
16 T h e S a i n t w h o a t t a i n s A k a -
n i s t h a after having gradually passed through all the
intermediate spheres one after the other and terminated
his existence in them.(3) (1. 23d. 24a.)
i (I. 23d. 24a.)
[Gser. I. 201a. 3-5.] dah-po phyir-mi-hoh-ba de-nid
hog-min-gyi mthar-thug-par-hgro-ba-la-ni. tshans-ris-nas
%
gnas-bar-pa-rnams dor-te hog-min-du-hphar-ba dan.,
tshans-ris-nas gnas-gtsan-rnams-su skijes-pa-nas- gnas hgah
rgal-te hog-min-du hjug-pahi phyed-du-hphar-ba dan.
1 Ibid. 41a. 5.gzugs~sa skyes-nas hbad-pa chun-nus de
hthob-paho. i
2 &uddha~avasa = gnas gtsan-ma. ,.o
56,
ANALYSIS OF
gnas thams-cad-du hog-min-du hjug-pchi gnas thams-cad-
du hchi-hpho-ba gsum yod.
The Saint who has attained the culminating point of
Phenomenal Existence and is devoid of the passions that
are extant in the Sphere of Pure Matter is of 2 kinds, as
follows :
d u r i n g t h i s e x i s t e n c e (in the highest of
the Immaterial Spheres). (1)
18 T h e S a i n t w h o r e a l i z e s t h e C e s -
s a t i o n - T r a n c e i n b o d i l y f o r m.
1
etc. (I. 24. a-d.)ending with
[Gser. I. 201b. 2.] srid-pahi rtse-mohi mthar-thug~par
hgro-ba-ni gzugs-kyi hdod-chags dan-hbral-ba dan mihon-
hahii chos4a zi-ba lus-kyis mnon-sum-du-byed-pa-ste
gzan mam-pa gfiis-so.
19 T h e C a n d i d a t e t o A r h a t s h i p ,
who has removed the 8 forms of defilement peculiar to
the Culminating Point of Phenomenal Existence.
[Gser. I. 202a. 3-4.] dgra-bcom zugs-pa-ni. srid-rtsehi
sgom-span brgyad-pa spans-la dgu-pa spoh-ba-la brtson-
pa-ni
$
dgra-bcom-pahi hbras-bu-la zugs-paho.
20 T h e P r a t y e k a b u d d h a who realizes
his Path on the foundation of the ^ravaka Code and
appears at the time when no Buddhas arise.
^ f T Of I (L 24d.).
[Gser. I. 202a. 6.] nan-thos-ktji sde-shod-ta dmigs-
nas ran lam mnon~du-byed~pchi~phyir sans-rgyas mi~
hbyun ba-na rah-rgyahdu-hgyur-baho.
1 Sic. ace. to Gser.Ace, to others ',"he who (though abid-
ing in the Immaterial Sphere) shows himself directly in a corporeal
form,"
2 This one is not mentioned directly in the Karikas, similar
i o the srota~apatti-phala~stha and the sa1%rdagami-phala-stha.
3 **He who has removed 8 forms of defilement that are pecu-
liar to the highest point of Phenomenal Existence and applies his
energy for the removal of the 9th form.*'
57"
I I I . The 4 Degress conducive to I l l umination or
th Mahayanistic Path of Training. fti'swrn)?! = nes-
hbyed-cha-mthun or ^PiM\^t=sbyorrlam
t
1
Kar. 1,
25-36.^(3).
[(1) General characteristics of the 4 Degrees.(2) The points of
superiority of the Mahayanistic Degrees of the Path of Training
according to the Abhis. aloka.(3) The objects and aspects of each
of the 4 Degrees and their sub-divisions.(4) The 4 kinds of
imputation connected with the Mahayanistic Path of Training.
(5) The favourable factors}.
D e f i n i t i o n . The Mahayanistic Path peculiar
to (the Bodhisattva while he is still) a worldly being, which
follows the steps conducive to Salvation = the Path Accu-
mulating Merit and is subservient to the direct intuition
of the Truth.
2
[Rnam-bsad. 81a. 1-2] thar-pa-cha-mthutin rdzogs-
rjeS"k.yi bden-pa mnon-par-rtogs-pa dan rjes-su-mthun~
pahi theg-chen-gyi hjig-rten-pahi lam-mo.
S y n o n y m s : (1) The Mahayanistic Path of
Training, (2) the full cognition of the meaning of the
(Mahayanistic) Doctrine, (3) the Mahayanistic Degrees
conducive to Illumination.
[Don. 5a. 2-3.] theg-chen-gyi sbycr~lam.theg~chen-
gyi don mncn-rtogs. theg-chen-gyi nes-hbyed cha-mthun
sogs don-gcig.
V a r i e t i e s : The Degrees of Heat, of the Climax,
of Steadfastness and of Highest Mundane Virtues which
are endowed with 5 distinctive features or points of
superiority. Each of these degrees has in its turn 3 sub-
divisions, viz. the inferior, the intermediate and the
highest.
[Ibid. 5a. 3.] dbye-na khy
a
d~p& Ina Idan-gyi theg-
chen-gyi sbyor-tam drod rise bzod-pa ches-mchog bzi.de
re-re-la chun hbrifi che gsum byas-pahi bcu-gnis yod.
1 For the other synonyms of this Path cf. below.
2 nirvedha = nes'hbyed is a synonym of darsana-inarga
mthon~lam~the Path of Illumination. It has the sense of (1) "com-
plete annihilat'on" (of the defiling forces that are to be extirpated
by direct intuition) and (2) "complete penetration" (into the Absolute
Truth), bhagiya has the sense of "aiding" or "being the cause of"
<Lun I. 176b. 1-2).
58, ANALYSIS OF
(1) THE FOUR DEGREES OF THE PATH OF TRAINING
ace. to the Sutrdlamkara,
1
the Abhidharma-samuccaya
2
and the Abhis. alokd.
3
]
1 The Bodhisattva who has perfectly analysed all
the elements of existence and has concentrated his mind,
contemplates the separate unreality of the said elements.
As he gets free from preconceived (realistic) views regard-
ing the separate objects, he becomes possessed, though
first in a slight form, of the light of transcendental know-
ledge (revealing the true monistic essence of existence).
Owing to this he perceives (matter and the other separate
elements) as a mere murmur of the mind. When the
Bodhisattva has come to such a state of mind, he is con-
sidered to have attained the D e g r e e of H e a t .
In Mahayana this is called "the state of transic meditation
during which the light (of transcendental knowledge) is
acquired."
[Gser. I. 203b. 5-6.] de-la bzi-las dan-po drod-ni.
byan-sems mnam-par bzag-pas yid-liyi-brjod-pa-las ma~
gtogs-par gzugs-la-sogs-pahi don-mams ma-mthon-gi yid-
kyi brjod-pa k.ho~nar* ran spyihi mtshan-fiid-du
&
snan-bar
mthon"ste.snafi"ba thob-pahi tih-ne-hdzin-to.
2 In order to bring the light of the Truth to a higher
state of development, the Bodhisattva exerts himself in
the (further) contemplation of the (separate) unreality (of
the elements of existence). When owing to this the light
of transcendental knowledge begins to manifest itself
in an/intermediately clear form, (the Bodhisattva) attains
the state called the D e g r e e of t h e C l i ma x .
This is the state of transic meditation during which the
light of the Truth increases.
1 XIV. 23-26.
2 Aga. ed. 67a. sqq.
3 MS. 50b. 1 51a. IGser. I. 203b. 4-5. Mdo-rgyan (=Sutra
lamkjara) Kun-btus ( = Abhidharma-sdrriticcaya) gnissti bsad-pahi
rjes-su-hbrahs~nas Rgyan-snaii ( Abhis. alok.3l du yan drodsogs
bzihi so-sohi ncs-hdzin gsuns-pas hdir yan" de-bzin-du bsad-do,
A M.-Vyutp." 32.2.
5 Sic. ace. to Sutral.maho-jalpa-tnatratn eva.
6 -"As having a particular and a universal essence' (st)d*
$amanya-lakanatvena).
J
: i
x
[Gser. I. 204a. 2-3.] gnis-pa rtse-mo-ni.drod~du thob-
pahi chos-kyisnah-bar
2
de-nid je-che je-cher hphehba^r-
bya~bahi~phyir mi-gnas-pahi byed-pas brtson-hgrus brtan*
po rtsom~pa~ste snan-ba mched-pahi tin-ne~hdzin~to.
3 The Bodhisattva begins to perceive (the elements
of existence as modifications of) the unique principle of
consciousness. Owing to this, there being no preconceiv-
ed views in regard to the external objects, the light of
transcendental knowledge manifests itself in a still clearer
form. When this takes place, the D e g r e e of
S t e a d f a s t n e s s is attained. This is the state of
transic meditation in which the meditator penetrates into
one side of the Absolute Truth, inasmuch as the objective
aspect is no more perceived.
3
; I
s
[Gser. I. 204a. 4-b. 1.] gsum-pa bzod-pa-ni.de-ltar
brtson-hgrus brtsams-pas chos~k.yi nah-ba sas-cher hphei-
nas sems-tsam-la gnas-fe yul-du snan-ba hdi-ni nan-gi
sems fyho-nar zad-do zes rtogs-paho.
4
de-nas don-du
snan-ba-rnams-ni sems kho-nar zad kyi sems-las gzam min-
no zes mthon-ste dehi tshe-ni gzun-bahi gyen-ba spans-Id
hdzin-pabli gyen-ba hbah-zig lus-so.
5
hdi gzuh-med-kyi
phyogs-gcigAa zugs-pa dan hdzin-pa-med~pahi rjes-su
son~bahi phyir de~kho~na~fiid~lzyi phyogs gcig-la zugs-pahi
tih-ne-hdzin-to.
4 Finally, the light of transcendental knowledge
appears as devoid of a separate representation of the
perceiving subject. At that time the D e g r e e of
H i g h e s t Mu n d a n e - V i r t u e s is attained. It
is the state of transic meditation directly preceding (the
full intuition of the Truth on the Path of Illumination).
! M-Vyutp. 32.5.
2 "The light of the Truth acquired on the Degree of Heat/*
3 M.-Vyutp. 32.4.
4 "He cognizes that the objective representation is a mere
modification of the internal element of consciousness."
5 "The distraction conditioned by the object (grahya-mhsepa\
is Tem'ovei and only the distraction caused by (the representation
of) the perceiving subject (grahaka~vik?epa) remains."
430 ANALYSIS OF
[Gser. I. 204b. 2-3.] bzi-pa chos-mchog-ni. de-ltar
bzufabahi gyeh-ba spahs-nas hdzin-pahi gyeh-ba tsam-la
gnus~pa de-yah hdi-shctm-du de-ltdr gzuh-ba med-na
hdzirt-pa yah yod-par mi-rigs-so
2
zes hdzin-pahi gyeh-ba-
la chags-pa yah de-ma-thag-tu spans-nag de-ma-thag-pahi
tih-he-hdzin-la reg-par-byed-de hdi-ni de-ma-thag-pahi
iih-he-hdzin zes-byaho.
All these degrees, taken together are called t h e
S t a g e of A ct i o n i n F a i t h inasmuch as
the Bodhisattva is possessed of a firm and unflinching
faith. The Bodhisatcva, abiding on this stage, though he
is still a worldly being, is possessed of innumerable
virtuous properties, as concentration, memory, liberation!
from materiality, the (6) supernatural faculties etc. Owing
to these he becomes free from all the impediments
peculiar to the ordinary worldlings.This is spoken of in
the Ratriamegha-sutra.
^
[Gser, I. 205a. 6-b2.] de-Uar-bzi-po hdi-dag-ni bdag-
rned-pahi don~la lhag-par mos-pa
3
brtan-pahi-phyir mos-
spyod~kyi sa zes-fyyah byaho. Dkon-mchog-sprin-las k.U
a
h
sa hdi-la gnas-pahi byah-chub~sems~dpah~ni sa-so-sfeye-
fco yin-na yah byis-pafoi rgud~pa thams-cad-las yan-dag-
par-hdas sin tih-he-hdzin dan gzuhs dan rnam-par~thar~pa
dan mhon-par~ses-pa4a-sogs~pahi yon-tan grahs-med-pa
dan yah Idan-no,
(2) THE POINTS OF SUPERIORITY OF THE MAHAYANISTIC PATH OF
TRAINING ACCORDING TO THE ABHI S. ALOKA.
4
S u m m a r y : (Kar. I. 25, 26.)The Mahayanistic
Path of Training has 6 distinctive features which render
1 M.-Vyutp. 32.5.
2 **If the object (as a separate entity) does not exist, it is
impossible likewise that there could exist the subject (as a separate
entity). Cf. Kar. V. 7.grdhyau cen na tatha sto
f
rthau k.asya
tau grahakau matau.
3 He is full of belief in the principle of Non-substantiality
(nairaimya).
4 MS. 34b. 1036b. 3. For the Tibstan version of this
passage Cf. Append!*.
at superior to the corresponding Hinayanisjic Path. These
are; (I) The object of meditation, (2) the aspect in
which this object is contemplated, (3) the fact of being
a factor (for the attainment of full Illumination), (4) the
favourable agenciesi (5) the connection with the 4
kinds of imputation which/are regarded as points to be
shunned, and (6) the fact that each of the 4 Degrees of
this Path consists of 3 sub-divisions, viz. the inferior, the
intermediate and the highest.
[Don. 5a. 4.] theg-dman-gyi sbyor-lam de-las theg-
chen-gyi sbyor-lam khyad-par drug-gis hphags-pa yin~te.
dmigs-pa dan rnam-pa dan rgyu-byed-tshul dan yohs-
hdzin dan spah-byar mam-rtog Idan tshul den. chuh
hbrih che gsum-gyi dbye-ba drug-gis hhyad-pa}r~du-
hphags-pahi-phyir.
The Bodhisatcva who has received all the necessary
instructions, realizes the Path of Accumulating Merit.
1
Thereafter
Having brought to accomplishment the Accumulation
of virtue,
The Sage becomes possessed of a constant tendency
(towards enlightenment),
His stream of elements being governed,
By faith and other virtuous properties.
And, in order to accomplish the Accumulation of
Wisdom,
2
After one immeasurable period of aeons has passed
away,
With the help of firm supernatural knowledge
And of the perfectly correct instructions,
He enters the Stage of Action in Faith.
Accordingly, in order to bring to complete purifica-
tion (i.e. realization) of the S?|jge of Action in Faith, the
Bodhisattva passes through the preliminary degrees con-
ducive to Salvation
3
which are characterized by virtuous
elements that have for their essence faith etc. and
represent the culmination of study etc. Thereafter come
the 4 Degrees conducive to Illumination which are sub-
1 Lit. "the Stage of Preliminary Activity (adi\armi\a~bhumi)
( = la$-dan po-pahi sa). The other synonyms are : the Steps con-
ducive to Salvation (moksa-bhagiya thar-pa-cha-mthun) and the
Stage of Devotion (sraddha-bhumi = dad-pahi sa).
2 On punya-sambhara and jhana sambhara cf,, Bu-ton,
Transl. p. 108-127.
3 Cf. above.
62
ANALYSIS OF
servient to the penetration into the essence of the 4
Principles of the Saint and are the (highest) form of
meditation peculiar to (the Bodhisattva while he is still
a) worldly being.These are to be discussed now :
There are the following points of superiority which
distinguish (the Degrees conducive to Illumination of the
Bodhisattva) from the corresponding degrees, those of
Heat and the rest, as they are with the Sravakas etc. The
points of superiority are as follows :-
1 The object (of meditation) which are the elements
of existence (classified from the standpoint of the 4
Principles of the Saint) as having for their inherent
essential nature evanescence and the other (characteristic
features of the said 4 Principles).
1
2 The; aspect (in which the object beforesaid) is con-
templated. It is the negation of imputed (realistic) views,
the antidote against the conception of the elements of
existence (as having a separate reality of their own).
3 The fact that (the Path of Training) represents the
cause, the factor for the attainment (on the Mahayanistic
Path of Illumination)
2
of the forms of cognition peculiar
to (the Saints of) all the 3 Vehicles.
4 The favourable conditions for the realization of
the Path, viz. skill in action and the assistance of a
spiritual teacher (who prevents one from falling into either
of the 2 extremes).
3
5 The connection of the 4 Degrees of the Path of
Training, taken respectively, with the 4 kinds of realistic
imputation,those which are latei
5
>n removed by means
of the Paths of Illumination and Concentrated Contempla-
tion, as they are demonstrated below in Chapter V.
4
These 4 imputations are as follows :
(a) The imputation regarding the objective elements
as far as they represent defiling factors.
(b) The imputation regarding the items which are
the antidotes of the former,2 kinds of imputation in
regard to the object.
5
1 Cf. below.
2 Cf. Chapter II. On the f*ath of Illumination the Bodhisattva is
possessed of the knowledge of the 3rSvakas, the Pratyekabuddhas
and the Mahayanistic Path. Kar. I. 27d. hetur yana-trayaptaye.
3 I.e. into EternaJism or Nihilism.
4 Lit. "included in Culminating Stages of the Process of
Illumination which are to be discussed below.**
5 grahya gzun-ba.
THE ABHI SAMAYALAI VI KARA 63
(c) The imputation concerning the individual who
perceives, imagined as being a real personality.
(d) The imputation concerning the individual as a
nominal reality,2 kinds of imputation regarding the
subject.
1
6 The 4 Degrees conducive to Illumination* which
are thus connected with the forms of imputation just
mentioned, have each 3 sub-divisions, viz. the inferior,
the intermediate, and the highest.
(Without counting the last point) there are thus
5 forms of superiority (with the Mahayanistic Path of
Training). Qn the other hand the corresponding Path* of
the Sravakas etc., the roots of virtue known as the Degree
of Heat and the rest have for their object the 4 Principles
of the Saint as being a classification of real separate
entities endowed with the essence of impenetrability,
3
etc. The aspects in which these are contemplated are
evanescence etc., which appear as the antidotes against
the conception of an individual ego.
3
Moreover, the
Hinayanistic Path of Training is the factor for the attain-
ment of the intuition peculiar to the Saint of the Small
Vehicle only. It is devoid of favourable auxiliary factors,
and the 4 kinds of imputation. Though they exist likewise
with it, they are not points to be shunned, since they
are not impediments to the attainment of the Hinayanistic
Enlightenment.
; u
mm
1 grahaka = hdzin-pa. 2 rupana = gzugs~su~run-ba.
3 On the Hinayanistic Path of Training the elements of
existence, as classified from the standpoint of the 4 Principles of
the Saint, are contemplated as evanescent etc. but nevertheless
as having a separate reality of their own.
ANALYSIS OF
\ mi
; I
u
(3) THE FOUR DEGREES OF THE PATH OF TRAINING, THEIR SUB-
, OBJECTS AND ASPECTS IN DETAIL. Kar . I. 27-33.
, I H e a t , i n f e r i o r 'i^Wl^~drod chun-nu.
O b j e ct ; Evanescence and the other character-
istic features of the 4 Truths of the Saint,
1
which are view-
ed as a substratum.
[Abhis. si. MS. 36a. 2-4.]
i (I. 27a. b.).
I These are :
(a) 4 Characteristics of the first Principle of the Saint (duh^ha-
satya ;= sdug-bsnal bden~pa\ ;
Evanescence (anitya = mi-rtag-pa), Uneasiness (duhk.ha = 8dug-
bsnal), Non-substantiality (sunya = ston-pa) and Impersonality
(anatmak.o=bdag-med).
(h) 4 Characteristics of the 2nd Principle (satnudaya-satya
\un-hbyun bden-pa) :
Cause (hetu rgyu), Driving Force (samudaya = 1tim~hbyun),
Process (prabhai)a=rabsk,ye) and Condition (pratyaya=rky@n), of
Phenomenal Existence.
(c) 4 Characteristics of the 3rd Principle (nirodha-stitya = hg6g-
bden):-*
Extinction (nirodha==hgog~pa), Quiescence (aniia = zi-ba), Per-
fection (pranita = gya-nom~pa) and Deliverance (nihsarana = nes~
hbyun).
(d) 4 Characteristics of the 4th Principle (rnarga-satya = lam~
bden) :
Path (marga = lam)i Method (nyaya=;rigs~pa), Activity (praiipatti
sssgrub-pa), and Factor of Deliverance (nairyaniha
:
=nss-hbyin).
'65
[Sphut. 15b. 2.] de-la chun-nuhi dmigs-pa-ni sdug-
bsnal4a-SGgs~pahi bden-pa bzi-po-la brten-pa mi-rtag-pa-
la-sogs-pahi mam-pa bcu-drug yin-no.
1
A s p e ct : The negation of preconceived realistic
views in regard to the said characteristic features.
[Abhis, aioka, MS. 36a
f
9-10.]
(I. 27b. c) .
[Sphut. )5b. 2-3] dehi rnam-pa-ni sdug-bshal-la-
sogs-pahi bden-pa-la mhon-par-zen-pa dan dmigs-pa-la
sogs-pa hgog-pa yin-no.
2
The Sravaka has for his object the separate elements,
which have for their essential characteristic, impenetrabil-
ity etc. The aspects in which these elements are intuited,
are Evanescence and the other (fifteen), which act as anti-
dotes against the conception of the Ego.The Bodhi-
sattva in his turn makes the object of his meditation the
elements as having for their inherent essential nature
Evanescence etc.; the aspect in which the object is con-
templated is the negation of preconceived realisic views
et c, this being the antidote against the perception of (the
reality of) the separate elements.
el I
*cffâr ^ r i i ^
2 H e a t , i n t e r m e d i a t e JflS'fawra = drod-
fibrih-ba.
O b j e c t ; The elements of existence, Matter etc. as
neither appearing nor disappearing,
3
from the standpoint
of the Absolute.
1 Cf. above. Pane. I. 115b. 5, 6 sqq. Quoted Abhis. alokl, MS
f
35b, 12-15. wf4nf?wrfftwraf ^ f^rer|infif^f?qtwf( i
Ast. 5. 11, 12 sqc (not directly indicated).
2 The negation of preconceived views, of the perception (of
the 16 aspects as having a separate reality), etc.
3 Sic. ace. to Gser. I. 214a, 6. hdu-hgod skye-hjig dan-bral-
bahi gzugs-sogs. Otherwise; Matter etc. as not capable of being
the object of affirmation or negation (sic. ace. to Sphut). Ast.
7.9 sqq ?JtSf nrf%^W^crr!fi?flTi!tSH^51^ri!^?rilTl
>
^m5iIW l i t W<| W
Pane f. 120b. 7.bcom-ldan-hdas bdag-gis gzugs-kyt hphel-bar
o66 ANALYSIS OF
Pi TOE*
[Sphut. 15b. 4-5.] hbrin-gi dmigs-pa-ni rnos-pa dan
de-k.ho-na-nid yid-la-byed-pa-dag-gis grans-bzin-du gzugs*
la-sogs-pa sgrub-pa dan dgag~pa-dag mi-dmigs sin ma-
mthoh'ba zes-byq-ba yin-no.
A s p e ct . The unreality (and relativity) of a conti-
nuance and of its dissimilars from the standpoint of the
Absolute.
[Abhis. aloka, MS. 40b. 9-10.]
(I. 28a, b.)
[Sphut 15b. 5.] rnam-pa-ni mm thams-cad med-pa-
nid~kyis
l
rgyun-mi-hdra-ba dan rgyun hdra-bar hjtig-
pahi mtshan-nid-dag med-pa zes-bya-ba yin-no.
2
3 H e a t , h i g h e s t ^fWTîpifi =drod chen-po.
O b j e ct : The 4 Principles of the Saint, Phenomenal
Existence etc., characterized as having a mere nominal
reality.
3[^fOTT^fofas |:^rf^qraPwfeRc=W%: I (I.28b.)
[Sphut 15b. 6.] chen-pohi dmigs-pa-ni. gzugs-nas
sans-rgyas zes-bya-bahi bar ckos thams-cad brdar-brtags-
pahi chcs iha-shad yin-no zes-bya-ba yin-no.
3
A s p e ct : The unutterable character of the ele-
ments from the standpoint of the Absolute. The
elements cannot be spoken of as purifying, defiling etc.
(I. 28b.)
dan. hgrib-pa ma~dmigs~pa yan~dag~par rjes-su-ma~mthon.O Lord,
I do not perceive that Matter is really subjected to increase or
loss.
1 "Since all the nominal realities nave no ultimate existence."
2 Pane. I. 120b. 8121a. l.bcom-ldan-hdas min de yan gnas-
pa~ma-lags mi-gnas-pa yan ma-lagsO Lord this nominal existence
cannot continuously abide and on the other hand it is not devoid
of any continuity whatever.Ast. 7. 17, 18 sqq. ?i^f
S *"A11 the elements of exV.ence beginning with matter and
ending with Buddhahood*' .
67
[Sphut I5b. 6-16a. 1.] rnam-pa-ni dge-ba-la-sogs-
pa-nid-kyi chos gan-du yan brjod-du-med-pa zes-bya-ba
yin-te.
1
Thus we have, with objects and aspects, the
three-fold Degree of Heat. It is called so since it is like
the heat that precedes fire,the fire of non-dialectial
intuitive knowledge.
[Abhis. aloka, MS. 41a. 16 - 41b. I.]
^ flifiNrn i
[Sphut I6a. 1-2.] de-ltar-na rnam-par-mi-rtog-pahi
ye-ses-kyi mehi sha~ltas yin-pahi-phyir dro-bar-gyur-pa
dmigs-pa dan rnam~pa dan-ldan-pa mam-pa gsum-mo,
4 C l i m a x , i n f e r i o r . 5^3|jgri!tf = rtse-mo chufi-
O b j e ct : The elements of existence, Matter etc.
characterized as entities (the reality of which) is not to be
insisted upon. Indeed, Matter and the other elements of
existence are devoid of a real separate essence of their
own; their true nature is (unique and undifferentiated and)
devoid of the character of materiality etc.
(I.28c, d.)
[Sphut. 16a. 4-5] (rtse-mo) chuh-ntxhi dmigs-pa-ni
gzugs-la-sogs-pa-ni gzugs-la-sogs-pa ran-gi-no-bo dan brah
bahi-ho-bo nid-yin-pas. ran-gi no-bo stoh-pa-fiid-fyyis
gzugs-la-sogs~pa-la mi-gnas-pa zes-bya-ba yin-no.
1
| Pane. 124. 7-125a. 1.Quoted (in a condensed form) in the
Abhis. aloka, MS. 41a. 10-15.T
i ft
IT
I Pane. I. 126a. 1-2.bcotn-ldan-hdas gan-yan byaii-chen ier-
phyin~la spyod-pahi-tshe des gzugs-la gnas-par mi-byaho etc.-Asf.
8. 4-6.1
ANALYSIS OF THE ABHISAMAYALAMKARA
A s p e ct s : From the standpoint of the Absolute
all elements of existence, Matter etc. on one side and the
Ultimate Monistic Principle
1
, on the other, are mutually
identical. Within the pale of this unique essence (such
special characteristic features as) evanescence etc. do not
exist; therefore one cannot insist upon Matter etc.
being evanescent or its reverse, and so on.
[Abhis. aloka, MS. 42a.. 14-42b. 3.]
as
ura
mzmk
(I. 29a, b.)
[Sphut. 16a, 5-6.] rnam-pa-ni don-dam-par gzugs-
la-sogs-pahi chos thams-cad dan ston-pa-nid-dag phan-*
tshun no-bo gcig yin-pas sioh-pa-nid-la mi-rtag-pa-la-sogs*
pa med-pa-md-kyis gzugs-la-sogs-pa de-dag4a rtag-pa
dan mi-rtag-pa-la-sogs-pa-nid-du mi-gnas-pa zes-bya-ba
yin-no.
2
5 C l i m a x , i n t e r m e d i a t e . 3T^l|iTff
= rtse-mo hbrin-ba.
O b j e ct : The elements of existence, Matter and
the rest as having no separate particular essence of their
own. Indeed, in the aspect of the Absolute (which
represents the negation of all plurality),
3
the characteristic
features of the phenomenal elements as evanescence etc.
and their ultimate essence
4
are unreal (if viewed as
separate entities) they are therefore mutually identical and
ho distinction can be made between them.
5
[Abhis. aloka, MS. 43b. 9-II.J
(I. 29c. d ) .
[Sphut. 16b. 1-2.] (rtse~mo)hbrih-gi dmigs~~pa-ni c/ios-
kyi dbyins~kyi no~bo-nid-kyis mi~rtag~pa-la~sogs-pa daft
8ton*pa~nid-rnams~ni ran-gi~nobo~fiid med-pa yin-pas.
mi-rtag-pa-nid-la-'sogs-pa dan sioh~pa-nid-dag phan-tshun
bdag-nid-gcig-pa zes-bya-ba yin-no.
l
A s p e ct : From the standpoint of the Absolute
there can be no interest in regard to the separate
elements, Matter and the rest, since their separate reality
is denied.-
(I 30a.).
2.] rnam-pa-ni. ho-bo-hid bkag-pas
ran-gir-mi-byed-pa zes-bya-ba gah~
h i g h e s t = rtse-mo-
[Sphut. 16b.
gzugs-la-sogs-pa-la
yin-pa de yin-no.
2
6 C l i m a x
chen-po.
O b j e ct : The elements, Matter etc. characterized
as devoid of special distinctive marks, such as blue colour
and the like, which cannot be perceived from the stand-
point of the Absolute, inasmuch as they have no real
essence of their own.
[Abhis. aloka. MS. 45b. 2-3.]
i = i (I. 30b.).
[Sphut. 16b. 2-3.] (rtse-mo) chen-pohi dmigs-pa-ni
no-bo-nid-med-pa-fiid'kyis gzugs-la-sogs-pa de-dag-la
snon-po-la-sogs-pahi mtshan-mar mi-mthon-ba-zes-bya-ba
yin-no.
3
*
1 Lit. " Non-substantiality* * (siinyata), the negation of everjr
separate existence.
2 Pane. I. 126a. Quoted in the Abhis. aloka, MS. 42b. 36.
3 Gser, I. 220a. 2.chos-kyi-dbyins spros-bral-gyi no-bo-nid
yin-pas.
* 4 Lit. "and their ultimate Non-substantiality (sunyata).*'
5 Gser. I. 220a. 1.phan-tshun bdag-nid-gcig~pa'$te tha-dad
med~pa,
1 Pane 126b. 1130a. 1.Ast. 8. 20. *Tfq
if ft ftfiftr at ^nm I
T
he Abhis.aloka, MS. 43b. 7, 8,. has the
following explanation :
2 Aft. 9. n-13.
3 Ast. 9. 13.
ANALYSIS OF
A s p e ct : The (ultimate) unreality of the Climax
of Wisdom as a separate entity, inasmuch as the know-
ledge which perfectly analyses the elements of existence,
brings about the non-perception of all the separate
realities,
[Abhis. aloka, MS. 45b, 12-14.]
$ (j
: u (I. 30c, d.)
[Sphut:. 16b. 3-4] rnam-pa-ni ses-rab-kyis yah-dag-
par chos rob-iu-tnam-par-hbyed-pas dhos-po thams-cad
mi-dmigs-par hes-par-rtog-pa zes-bya-ba yin-no.
1
Thus we have, with objects and aspects, the three-
fold Degree of the Climax. It is called so, because the
roots of virtue that were unsteady attain here a state of
stabilizcition and the Climax of their growth.
2
[Abhis. aloka, MS, 45b. 15-16.]

[Sp>hut. 16b. 4-5.] de-ltar-na dge-bahi-rtsa-ba gyo-
bahi rise-mo yin-pahi-phyir rtse-mor-gyur-pa dmigs-pa
dan rnam-pa dah-ldan-pa rnam~pa-gsum-mo.
7 S t e a d f a s t n e s s , i n f e r i o r .
^J^TTf^cfT^ \ = bzod-pa chuh-hu.
characterized as having no real essence of their own,
inasmuch as, in the aspect of universal Non-substantiality,
all the characteristic features on one side and the points
characterized by them on the other, are unique and un-
diff erentiated.
\ :- (1. 31 a.).
1 Pane. 137b. 3139a. 3.ses-rab~kyi-pha-rol~tu~phyin~pa-ni gahi
ses-rab-}$yi-pha-rol-tu-phym~pa-hdi-ni gan-gi yons-su-brtag-par-bgyi-
sie.He (the Bodhisattva) must investigate of what kind this Climax
of Wisdom is, whose property it represents, etc.Ast. 10. 1-4.
2 Cf. *The Doctrine of Pr.~par/\ p. 35.
THE ABHISAMAYALAMKARA 7t
[Sphut. 16b. 6-17a. 1.] (bzod-pa) chufi-nuhi dmigsz
pa-ni mtshan-nid-liyi ho-bo-nid dart. ho~bo~nid~kyi rntshan-
nid~dag stoh-pa-hid-du gcig~pa-fiid-lzyis gzugs4a~sogs-
pahi ho~bo-nid-med~pa zes-bya-ba yin-no.
1
A s p e ct : The separate unreality of the elements
as their true essential nature, from the standpoint of both
the Empirical and the Absolute Reality. This Is demon-
strated with respect to an individual who clings to the
conception of a definite object.
2
[Abhis. aloka. MS. 46b, 13-15.]
I (1. 31b.).
[Sphut. 17a. 1.] rnam-pa-ni s^ye-fco dmigs-pa-can-
gyi nor gzugs-la-sogs-pa dhos-po-med-pa-nid no-bo-nid"
do.
3
' .
:
'
8 S t e a d f a s t n e s s , i n t e r m e d i a t e .
f = bzod-pa hbrin-bct.
characterized as neither becoming originated nor dis-
appearing, since they are essentially unreal.
4

rfuc* I (1. 31c.)
f f c ( )
[Sphut. 17a. 2.] (bzod-pa) hbrih-gi dmigs-pa-ni rah-
bzin-gyis ma-skyes-pa-nid-kijis gzugs-la-sogs-pa4a sk.ye~ba
yah med mya-han-las-hdas-pa yah med ces-bya-ba yin-
no.
5
' ' ' ' ' '
Pailc. 139a. 3.Ast. 10. 5. ^ q t ^ T I ^ snft<J3
^q ^
et c
-O reverend âriputra. Matter is devoid of the
essence of Matter.
2 Sic. ace. to Sphut. q. v. Gser. I. 222a 3-4. s\ye-bo dmigs-
pa ste mnon-zen-can-gyi nor bden-pa-lta-buhi ho-bo-nid-du snan-no.
3 Cf. the preceding note.
4 The Tib. text of the Abhis.aloka and the Sphut have both
ran-bzin-gyis ma-skyes-pa-nid~kt)is = JTfffIf5!Tcf^V The Gser.
I. 222a. 4 and the Rnam-bsad. 90b. 1. explain ^^j f f i ^ qfaâd
t l i e
unreality of repeated origination (Samsara) and of the deliverance
from it.
5 Pane. I. 140b. 2.Ast. 6. wfiT3tclT
ANALYSIS OF
A s p e c t : The perfect purification of body, speech
and mind, owing to the cognition of the true essence of
all the elements of existence.
[Abhis. aloka. MS. 47a. 12-13.]
^lffTffwfff nifif l=ff%: I (1.31 d.)
[Sphut. 17a. 2-3.] nnam-pa-ni chos thams-cad-kyi fan*
gi-no-bo rtogs-pa k
no
'âs lus-la-sogs-pa mam-p thams-
cad-du mam-par-dag-pa zes-byq-ba yin-no,
1
9 S t e a d f a s t n e s s , h i g h e s t .
^rfwragrfccWRf = bzod-pa chen-po.
O b j e c t : The elements of existence, Matter etc.
characterized as having no differentiation whatever,
inasmuch as the particular and universal essences of all
the elements are inadmissible from the standpoint of the
Absolute.
11 (I. 3Id.}.
[Sphut, 17a. 3-4.] (bzod-pa) chen-pohi dmigs-pa-ni
ran dan spyihi mtshan-nid mi-hthad-pas chos thams-cad
mtshan-ma-med~pB-md -do zes-bya-ba yin-no.
2
A s p e c t . The absence of a belief in the reality of
of the (separate) elements upon which the mind is directed
and the absence of a cognition of them as having an
ultimate reality, inasmuch as the (separate) esseness of
Matter etc., have no real substratum.
[Abhis. aloka, MS. 47b. 1648a, 3.]
(I. 32a, k) .
[Sphut. 17a. 4-5.] rnam-pa-ni ran-bzin-kho-nas gzugs-
la-sogs-pahi mtshan-ma-rnams-kjyi rten dan-bral-ha-md"
I Pane. I. 140b. 5, 6, sqq. Ast 11.9.
2 Pan. I. 141a. 6144b. 7.de-cihi~phyir-ze-na. hdi-ltar des chos
ihams-cad dnos-po-med-pahi rah-hzin-du etc."Indeed he cognizes
all the elements of existence as devoid of a (separate) reality." Asf.
II. 1212. IK
3%yis mos-pa yid-la-byed-pas mi-mos-sin de-kho-na-nid yid-
la-byed-pas yons-su-ses-pa-med-pa zes-bya-ba-yin-te.
1
So we have, with objects and aspects, the threefold
Degree of Steadfastness. It bears this name because (the
Bodhisattva) becomes possessed of a steadfast mind,
owing to which he is able to master the profound Doctrine
without fear and can no more fall into evil births.
[Abhis. aloka, MS. 48a. 5-6 ]
[Sphut. 17a. 5-6.] de-ltar-na han-hgro med-pas chos-
chenhpo4a bzod-pahi-phyir bzod-par-hgyur-ba dmigs-pa
dan rnam-pa dah-ldan-pa rnam-pa-gsam-mo.
10 H i g h e s t M u n d a n e V i r t u e s , i n -
f e r i o r . ^^rrr^PT^T' H^lci = chos-mchog chttn-nu.
O b j e c t ; The elements constituting the personality
rof the Bodhisattva, as being merged in trance during
which they are not percieved as separate realities from
the standpoint of the Absolute.
: (I. 32c ).
Sphut. 17b. 1-2.] (chos-mchog) chuh-huhi dmigs-pa-
ni chos thams-cad sfaye-ba-med-pa dan dpah-bar-hgro-ba-
la-sogs-pahi tin-he-hdzin bsgom-par-byaho zes-bya-ba
yin-no.
2
A s p e c t : The functions of this meditative trance,
the activity of which, owing to the vows, the virtues, and
the wisdom (of the Bodhisattva) and owing to the
efficiency of the fundamental element of the Absolute,
manifests itself without effort in all the regions of the
world in accordance with the needs of the converts. In
such a way the Bodhisattva attains Supreme Enlighten-
ment at an early date.
1 Ast. 13. 2-7.
2 Pane. I. 145a. Kbyan~chen-rnams-kyi tin~ne-hdzin chos
thams-cad skye-ba-med-pa zes-bya-st etc."the meditation of the
Bodhisattvas the Mahasattvas has for its object the absence of
origination with all the elements of existence." Ast. 13.7. m%-
: I"
Cf
-
S
-
N
- Dasgupta, History of
Indian Philosophy, p. 272,
On
7 4
ANALYSIS OF
mm ? fir
I (I. 32c.).
[Sphut. 17b. 2-3.] rnam-pa-ni rah-gi smon-lam dan
bsod-nams dan ye-ses dan chos-kyi-dbyins-kyi siobs-kyis
1
Ihun-gyis-grub-par hjig-rten-gyi khams-ihams-cad-du
skal-pa-ji4ta-ba-bzin-du iih-he-hdzin-gyi byed~pa hjug-pa
zes-bya-ba-yin-no.
2
11 H i g h e s t M u n d a n e V i r t u e s , i n -
t e r m e d i a t e ^
9
b J
'
e
,
c t :
The elements, Matter etc. (constituting the
bodhisattva s personality) characterized as the cause or the
motive, owing to which the Buddhas deliver the prophecy
of future Enlightenment to the Yogin (i.e. the Bodhisattva)
who practises correct meditation.Such is the true state
of things (that the background of all the elements consti-
tuting the Bodhisattva's personality is the unique element
of Buddhahood which finally becomes delivered).
(I. 32dL).
[Sphut. 17b. 3-4.] (chos-mchog) hbrin-gi dmigs-pa-ni
yah-dag-par-zugs-pahi tin-ne-hdzin dan4dan~pahi rhal-
hbyor-pa-la sans-rgyas-rnams lun-bstan-par-mdzad-pa
hdi-ni chos-hid-do ies-bya-bo-yin-no.
3
A s p e c t . The rejection of conceit. As no imputation
of separate entities is admissible from the standpoint of
the Absolute, the Bodhisattva who has a perfect notion of
the nature of his meditative trance can no more be
possessed of such thoughts as "I am the person that
practises meditation,'* and the like.
1 The same reading in the Tib. text of the Abhis.aloka
*rTgwfii I
2 Ast. 13. 10-1,1.
3 Pane. I. 147b. 2-4.Ast. 13. 12-14.
75
f B*rrfi|^
(I. 32d.).
[Sphut. 17b. 4-5.] rnam~pa-ni rnam-par-rtog-pa
thams~cad mi-hthad-pas byah-chub-sems-dpah tih-ne-
hdzin-gyi rah-gi-ho-bo rtogs-pa-la bdag-ni mnam-par-bzag-
paho snam-pa4a-scgs-pahi ses-pa mi-hbyuh-ba zes-bya-ba
yin-no.
1
12 H i g h e s t M u n d a n e V i r t u e s ,
h i g h e s t . ^cf%TfT^WlPp^3TiT^RFTci = chos-mchog chen-po.
O b j e c t : The elements characterized as not being
liable to a separate indication, inasmuch as, from the
standpoint of the Absolute, the Bodhisattva, his meditative
trance, and the Climax of Wisdom are mutually identical*
(I. 33a,).
[Sphut. 17b. 5-6.] (chos-mchcg) chen-pohi dmigs-pa-
ni chos-nid-liyis tin-he-hdzin dan by an-chub-senis-dp ah
dan ses-rab~kyi~pha-rol-tu-phyin-pa dan don gsum phah-
tshun no-bo-gcig-paho zes-bya-ba yin-no.
2
A s p e c t . The absence of a constructive thought at
the time of concentrated trance, since all the separate
elements cease to exist (for the Bodhisatfcva). This is the
most sublime means for the attainment of Buddhahood.
i (1. 33b.)
[Sphut. 17b. 6-18a. 1.] rnam-pa-ni chos-thams-cad
yod-pa-ma-wn-pa-nid-Jiyis tih-he-hdzin-du rnam-par-mi-
rtog-pa-ni thabs dam-paho zes-bya-ba yin-no.
s
1 Pane. I. 147b. 6.--Ast. 13. 14.
2 Pane. 184a. \~2.er-phyin-yan gzan la. tin-ne-hdzin km
gzan byan-sems\yan gzan zes-bya-ba med."The Climax of Wisdom
is not one entity and the Bodhisattva another, etc. Cf. Das Gupta,
i b i d . \ _ _ ' ; ' ' ; " * ' ' _
3 Pane. I. 148a. 6. Rab-hbyor-gyis Stnras-pa. chos thams-cad
med-pahi'phyir ttog-med-de. de-Har-na rigs-kyi-bii~tih-ne-hdzin deta
ANALYSIS OF
In such a form we have with objects and aspects, the
threefold Degree of Highest Mundane Virtues. It is
called so, since it* represents the culmination of all the
virtuous elements of the Bodhisattva, while he is still a
mundane being,
[Sphut. 18a. 1-2.] de-ltar-na hjig-rten-pahi chos
thams-cad-kyi mchog yin-pahi-phyir chos-fayi-mchog ces-
bya-ba dmigs-pa daw mam-pa dan-ldan-pa mam-pa-
gsum-mo.
(4) THE 4 KI NDS OF IMPUTATION CONNECTED WITH THE
PATH OF THAININO. Kar. I. 34, 85.
[A. The imputation regarding the objective elements as being
defiling forces.B, The imputation regarding the objective ele-
ments as far as they are purifying factors, the/ antidotes of the
former.C. The imputation regarding the subject as a real existing
personality.D. The imputation regarding the subject as a nominal
reality, a complex of elements etc. i ]
A . T h e i m p u t a t i o n r e g a r d i n g t h e
o b j e c t i v e d e f i l i n g e l e m e n t s . ~ t E J l f ^ ^ ^ r
fWU *nnfttfW = hpn-nas-non-mons-pahi rten-can-gyi
gzuh-rtog.
D e f i n i t i o n : The realistic views which, being
directed upon the object perceived that consists of the
defiling elements, hold these to be real entities which are
experienced (by the subject that cognizes them). Such is
this imputation in its predominant part,
[Skabs. I. 227b. 6-228a. 1.] ran-gi dmigs-ûl kun
non-phyogs-kyi chos-la dmigs-nas Ions-spy ad-byahi rigs~
su bden-par-hdzin-pahi cha-nas bzag-pahi bden-
hdzin.
rtog-pa med-do.Subhuti said : **As all the elements have no real
existence (as separate entities), tbere can be no constructive thought
regarding them. Accordingly, O noble youth, there can be n o
co n s t r u ct ! ve t h o u g h t i n t h e s t a t e of m e d i t a t i v e
j r a n c e".-Ast. 14. 5.
1 "The seed, the foundation of these imputations is remove^
from the Paths of Illumination and of Concentrated Contemplation,
but their manifestation in an evident and gross form is put an enfl
to by the effort of the Bodhisattva* s mind on the 4 Degrees of the
Path of Training respectively." (Rnam-bsad. 97a. 5-6).
THE ABHISAMAVALAMKARA 77
V a r i e t i e s . These are 9 in number,, in corres-
pondence with the object perceived.
[Ibid. 228a. I.] ytxl-gyi sgo-nas dgu yod.
1 The imputation caused by the ignorance in regard
to one's deeds, of the cause and! the effect, and of the
Absolute Truth.
1
l|flf?n{%15^c|'
#
= ma-rig-pahi mam-par-
rtog-pa.
2
2 The imputation concerning the 5 groups of ele-
ments, the material etc. ^^f ^^s r f ^^P = gzugs-'ta-sogs ;
s
"
pahi phun-po Inahi rnam-par-rtog-pa*
3 The imputation consisting in preconceived views
concerning the reality of the material and immaterial ele-
ments. |f1^cjTf^f%i^fir^?q; = mih-dah-gzugs-la mnon-par
-zen-pahi rnam-par-rtog-pa^
4 The imputation consisting in the adherence to
either of the two extremes (viz. Etemalism or Nihilism).
!F3i[Wf%f^PR; =mthah gnis-la chags- pahi mam-par
rtog-pa.
5
5 The imputation consisting in the ignorance of the
true nature of the defiling
6
and the purifying
7
elements.
1 Sic. ace. to Lun. I. 198a. 3-4 and Gser. I. 237a. 5.
2 Pane. I. 149b. 4.Sa-rihi bu chos hdi-dag-ni byis-pa so-
sohi skye-bos ji-ltar mnon-par-chags-par-bya-ba de-lta-buhi mam-par
yod-pa-ma-yin-noO ariputra these elements do not exist in the
form in which they are conceived by the foolish worldlings.In the
Kar. it is indicated by moha. The other forms are not mentioned.
3 Pane. 149b. 6-7.gzugs nan~ston~pa-nid kyi~phyir yod-pa-
ma-yin-noOwing to the non-substantiality of the internal elements
Matter has no real existence.
4 Ibid. 150a. 2.gan med-pahi chos-de-dag yons-su brtagsnas
min-dan-gzugs-la mnon-par-zen pathey (the worldlings) investigate
the elements which have no (separate) reality and have preconceived
views as regards t h e m a t e r i a l a n d i m m a t e r i a l
g r o u p s of e l e m e n t s . (nama~vedana~, samjfia, sams\arah,
vijnana; rupa~.mpa-s\andha).
5 Ibid. I50a. 1-2.chad-pa dan rtag-pahi mthah gnis-la chags-
pasthey cling to either of the 2 extremes, the eternalistic or
the nihilistic.
6 The twelve-membered causal chain, (Luri I. 198b. I.) Cf.
Bu-ton*s History, Transl. vol. I. p. 9, notes 53-56.
7 Ace. to Lun. (Ibid.)Nirvana.
78
ANALYSIS OF
: =ktin~nas-non~mohs~pa dan rnam-
par-byan-ba mi-ses-pahi rnam-pa-rtog-pa.
1
6 The imputation caused by the non-abiding on the
Path of a Saint (through want of faith etc.) îiTmtsrfgiFr-
fillet: = hphags-pahi lam-la mi-gnas-pahi rnam-par-
riog-pa.
2
1 The imputation consisting in the wrong perception
of the essential character of the elements fc
= dmigs-pahi rnam-par-rtog-pa.
3
8 The imputation of the Ego etc. WWf^fppî
= bdag-la-sogs-pa-la mhon-par-zen-pahi rnam-par-rtog-
pa.
4
9 The imputation concerning the attainment of per-
fect purity, f^f^^t^Tf^fif^q: = mam-pardag-pa skyed-
pQ'la-sogs-pahi rnam-par-rtog-pa.
5
1 Pane. I. 150a. 3.gzugs lûn-nas-non-mons-paho zes rni-ses
mi-mihon-hothey do not know and they do not see that Matter
is a defiling element.
2 Ibid. 150a. 7-8.sbyin-pahi-pha-rol-tu-phyin-pa-la gnas-pa-
ma-yin-they do not abide in the practice of the Transcendental
Virtue of Charity.
3 Ibid. 151a. 8.mam-pa ihams-cad-mkhyen-pa-nid-du rni-
dmigs-pahi ishul-gyis hbyun~bayin~no.(The Bodhisattva) comes to
the Omniscience in regard to all the aspects of existence through
the method of non-perception (of the separate entities)*
4 Ibid, 149a. I.Sa-rihi bu sin-ta-rnam-par-dag-pahi-phyir bdag
mi-dmigs~soO Sariputra, owing to the perfectly pure (unique
undifferentiated) character of the Absolute, the Ego is not to be
perceived.
5 Ace. to Gser. I. 236b. 6. and Rnam-bsad 99a. 1-2 this refers
to th attainment of Nirvana through the aversion towards the
sufferings of Phenomenal life. Pane. I. 149b. 1-2.chos t/wms-
cad ma-sk,yes-pa dan. ma-hgag-pa dan. liun~nas-fion-mons-pa~ined
pa dan. dmigs-pa-med~pa dan. mnon-par-hdu-bya-ba-med-pa hdi~ni
rnam-par-dag-pa ses-bya-sie.'Perfect purity* means that all
the elements of existence neither become originated nor disappear,
that they can be neither defiling, nor purifying (as dialectically
opposed), that they cannot have a real end, be an object of cognition
and a product of active forces.
n
B . T h e i m p u t a t i o n r e g a r d i n g t h e
o b j e c t i v e p u r i f y i n g e l e m e n t s , s q ^ ^ -
g^fPilPTi" $nipf^^|: = byah-bahi rten-can-gyi gzun-rtog*
D e f i n i t i o n : The realistic views which, being
directed upon the object perceived that consists of the
purifying elements, hold these to be real entities which are
experienced (by the subject that cognizes them). Such is
this imputation in its predominant part;
[Skabs I. 228a. I-2.] rah-gi dmigs-yul rnam-byan~
phyogs-kyi chos-la dmigs-nas Ions-spyad-byahi rigs-su-
bden-par hdzin-pahi cha-nas-bzag-pahi bden-hdzin.
V a r i e t i e s : There are 9 in number, in corres-
pondence with the object perceived.
[Ibid. 228a. 2.] dmigs-yul-gyi sgo-nas dgu yod.
1
1 The imputation if regard to (the 5 groups of ele-
ments as representing) aggregates of purifying factors.
^TWff^^n =phun-pohi don-gyi rnam-par-rtog-pa.
2
2 The imputation in regard to the media for the ori-
gination of the 6 kinds of consciousness (i.e. in regard to
the 12 bases of cognition).
3
WT^HT^feî" =skye~bahi
don-gyi rnam-par-rtog-pa.
4
3 The imputation in regard to the (18 component
elements of the individual as the) source from which
homogeneous categories of elements (relating to the sub-
sequent existence) become originated.
5
*n31ri^35OTS = rigs-
kiji don-gyi rnam-parrrtog-pa.
4 The imputation regarding the (causally depend-
1 The Sanskrit version of the subsequent items is an extract
from the Abhis.aloka, MS. 53a. 5-9.
2 Pane. I. 150b. 1.gzugs-la mnon-par-zen-pa yin. tshor-ba dan
hdu-ses dan hdu-byed dan rnam-par~es-pa-la mnon-par-zen~pa yin.>
They have preconceived views as regards the group of material
elements, the feelings, ideas, forces and consciousness. On rastf-
artha, aya~dvara~artha and gotra-artha, cf. Adhidharmakosa, I. 20.
3 Lun. 1. 199a. 3-4.mig~es-la-sogs~pahi rnam-ses ( = caksur*
vijnanadi vijfiananam) skye-bahi sgo ( = aya-dvaram) skye-mched
bcu-gfiis-kyi don~io. ( = dvadasayatanarthah).
4 Pane. I. 150b. 2.mig-la mnon-par-zen-pa yin. rna-ba dan
sna dan Ice dan lus dan yid-la mhon-par-zen-pa yin.They have
preconceived views as regards the faculty of vision. They have
preconceived views as regards audition, etc.
5 Lun. I. 199a. 4.rigs-hdra bskyed-pahi sa^bon khams-kyi"
don-to.
#0 ANALYSIS OF
ent) origination.
;
3c7T?T^f^^'7: = skye-bahi don-gyi mam-
par-rtog-pa.
1
5 The imputation regarding the different aspects of
Non-substantiality. ^JJ^lcn^l^^î** = ston-nid-fyyi dcn-gyi
rndm-pdr-rtog-pa.
2
6 The imputation regarding the 6 Transcendental
Virtues. ^lrfsRH^fq*^*?: = pha-rol-tu-phyin-pahi don mam
par-rtog-pa.
3
7 The imputation in regard to the Path of Illumina-
tion <^r"W pnfsf^ril = mthoh-bahi-lam-gyi rnam-par-rtog-
pa.*
8 The imputation) in regard to the Path of Concen-
trated Contemplation. SfRWISTnTf^^j: = sgom-pahi-lam-
gyi rnam-par-rtog-pa.
5
9 The imputation regarding the Ultimate Path.
Wf^ffffff^p^qr: = mi-slob-pahi lam^gyi rnam-par-rtog-pa.
6
C . T h e i m p u t a t i o n c o n c e r n i n g i n d i -
1 Pane. I. 150b. 8.(with regard to imputations 3 and 4).
Jtfiams dan rten-cin-hbrel-par-hbyuh-ba-la mnon-par-zen-pa yin.They
have preconceived views as regards the component elements of the
individual and the (12 members of the) causal chain.
2 Ibid. ston-pa-nid-thams-cad-la brtags sin mnon-par-zen.
T h e y i nve s t i ga t e al l t h e a s p e c t s o f N o n - s u b s t a n t i a l i t y
a n d h a v e p r e c o n c e i v e d v i e w s r e g a r d i n g
t h e m .
3 Pane. I. 150b, 7.$5 rihi bti hdi-la byan-chen thabs~mi~m1ihas~
pas ier-phyin-la brtags-sin mnon-par-zen.O &ariputra the Bodhi-
sattva, the Mahasattva, through want of skill, has preconceived
realistic views in regard to the Glimax of Wisdom.(Follow similar
passages regarding the other 5 virtues in the reverse order).
4 Ibid. 150b. 8-151a. ^.dran-pa-ne-bar-gzag-pa-rnams dan yah-
dag-par-spon-ba mams-dan etc.(They have preconceived realistic
views) in regard to the 4 methods of intense mindfulness, etc.
(Follow all the other bodhipaksik dharmah).
5 Ibid 151a. 2.bsam-gtan mams dan, tshad-med~pa mams dan.
gzugs-med-pahi snoms-par zugs-pa mams dan ....(They have pre-
conceived views) as regards the 4 Degrees of Trance, the 4
Immeasurable Feelings, the 4 Degress of Absorption in the Imma-
terial Sphere, etc.
6 Ibid. 15 la. 4.mam~mkyen-gyi bar-la brtags-sin mnan-par-
zen-pa.They have realistic views regarding the Omniscience of
the Buddha itself.
8!
v i d u a l ( t h e s u b j e c t ) a s a r e a l e x i s t -
i n g p e r s o n a i l t y . g f ^ q i f a g f i U STTt
z=gah-zag rdzas-su-yod-pahi rten-can-gyi hdzin-rtcg.
D e f i n i t i o n : Realistic views, which, being
directed upon the subject as a real personality, hold the
latter to be ultimately real as an agent that experiences.
[Skabs. I. 228a. 3-4.] rah-gi dmigs-yul rdzas-hdzin-
la dmigs-nas (lohs-spyod-pa-por bden-par)-hdzin-pahi
cha~nas~bzag~pahi bden-hdzin.
o-io
V
r
a
/ *
e
i,*
l e s :
T n e s e
are 9 in number. [Ibid.
ZZoa. 5.J dbye-na dgu yod,
1
1 The imputation concerning the Ego as an in-
dependent reality. ^P=mrHpI^q:== bdag ran-dbah-can-gyi
rnam-par-rtog-pa.
2
2 The imputation regarding the Ego as a unique
indivisible substance.
3
<pPTc3Tf3RfS^|: gcig-puhi bdag-gi
rnam-par-rtog-pa.
3 The imputation regarding the Ego as the cause
(of consciousness).
4
$RJQTc7TN($3W: =rgyuhi bdag-gi rnam-
par-rtog-pa.
5
4 The imputation regarding the Ego as the per-
ceptor, as the object of perception etc. ^T^T^f e ^q:
= Ita-ba-bo-la-scgs-pahi bdag-gi rnam-par-rtog-pa.
6
5 The imputation regarding the Ego as the substra-
tum of defiling elements (contained in the twelve-
membered causal chain) fPF^^nwif!cl
:
!f^^^f:
7
= ûn-na's-ncn-
rhons-pahi rten-gyi bdag-gi rnam-par-rtog-pa^
1 The Sanskrit version of the following is an extract from
the Abhis.aloka, MS, 53b. 12-54a. I.
2 Pane. I. 149a. I.$3 rihi bu sin-tu mam-par dag-pah'i-phyir
bdag mi-dmigs-so.O &ariputra, owing to the perfectly pure (un-
differentiated character of the Abs.) t h e E g o i s n o t t o b e
p e r c e i y e d , etc.
3 Lun. I. 199b. 6.cha-sas-med-pas gcig-puhi bdag-go.
4 Ibid, rnam-ses-kyi rgyur-gyur-pa rgyuhi bdag-go.
5 Pane. I. 149a. 2.(in regard to imputations 2 and 3) phun-po
dan skye-mched (mi-dmigs-so) The b groups of elements and the 12
bases of cognition are not to be perceived.
6 Ibid.k.hams mi-dmigs-so.The (18) component elements are
not to be perceived.
7 Cf. above, amdya, trsna, upadana~klesa-samklesa; samskara
and bhava = karrna-samk}em"t the remaining 7 members -janma-
8 Pane. I. 149a. 2.rten-cin-hbrel-par-hbyun-ba mi-dmigs-so.
T h e ( 1 2 m e m b e r e d f o r m u l a o f ) d e p e n d e n t
o r i g i n a t i o n i s not t o b e pe r ce i ve d.
82 ANALYSIS OF
tum of the quality of absence of passion. *kF*HWTCTOT-
"ra^^HJ = hdod-chags dah-bral~bahi rten-gyi bdag-gi
rnam-par-rtog-pa.
1
tum of (the elements constituting) the Path of Illumination.
^WTnfarcT^Rft^q: = mthoh-bahilam-gyi rten-gyi bdag-gi
rnam-par-rtog-pa.
2
tum of (the elements constituting) the Path of Concentrat-
ed Contemplation.
3
^T^TW^WRiff^î; = sgom-pahi
lam-gyi rten-gyi bdag-gi rnam-par-rtog-pa.
4
9 The imputation of the Ego as the substratum (of
the elements constituting the personality) that has per-
fectly attained the ultimate essential aim. ?cn^t^TRTcH-
= don-byas-pahi rten-gyi bdag-gi rnam-par-rtog~
pa."
D. T h e i m p u t a t i o n i n r e g a r d t o
t h e s u b j e c t a s a n o m i n a l r e a l i t y .
D e f i n i t i o n : Realistic views which, being
directed upon the subject as a nominal entity, maintain its
reality as cf a factor that experiences. Such is this im-
putation in its predominant pare.
[Skabs. I. 228a. 5.] rah-gi dmigs-yul btags-hdzin-
la dmigs-nas lohs-spyod-pa-por bden-par-hdzin-pahi cha-
nas-bzeg-pahi bden-hdzin.
V a r i e t i e s : These are 9 in number:
6
1 Ibid. 149a. 5.bsam-gtan-rnatns mi-dmigs-so.The 4 Degrees

of Trance are not to be perceived (as having a separate reality).
2 Ibid. 149a. 4-5.-r-hphags-pahi bden-pa-rnams mi-dmigs-so.
The 4 Truths, etc.
3 Lun. I. 200a. 4.rnam-thar snoms-hjug-gi bdag-nid sgom-
pahi lam.The Path of Cone. Contempl. which essentially consists of
the (8) Degrees of Liberation from Materiality (vimoka) and the (4)
Degrees of Absorption in the Immaterial Sphere.
4 Pane. I. 149a. 5.rnam-par-thar-pa-rnams-dan etc.The 8
Degrees of Liberation are not to be perceived.
5 Ace. to Lun. this refers to the 10 Powers of the Buddha etc.
The Pane. I. 149a. 6. has accordingly de-bzin-gsegs-pahi stobs bcu
dan. mi-hjigs~pa-bzi dan ....mi-dmigs-so.
6 The Sansk. version of the following is an extract from the
Abhis.aloka, MS. 55b. 9-12. .' .
THE ABHI SAMAYAI ÂMKARA
1 The * imputation regarding the nominal reality,
.of the 5 groups of elements. ^^SRffijffifawW ^phun-po J-Q
biags-yed-du mam-par*Hog-pa.
1
}
2 The imputation regarding the nominal reality of
the bases of cognition. WRtWTijf^f^^: = skye-mchecl
btags-yQd-du rnam-par-rtog-pa.
2
the (18) component elements of an individual. ^lfPW%-
fi^fS^f: =1ihams btags-yod-du rnam-pair-rtogrpa.
3
:;
4 The imputation regarding the (12 membered for-
mula of) dependent origination.
j=rtenrcih"hbrel~p&r-hbyun-ba-btags-yod-du rnam-par-rtog~
pa.'
5 The imputation regarding the nominal reality of i I
the purifying elements.sa|c|^fj|g%fq^q: = mam-par-byajj~
ba btags-yod-du rnam-par-rtog-pa.
5
'
the Path of Illumination. ÎITRn^fef^^^f! = mthoh-bahi-
lam btags-yod-du rnam-pdr-rtog-pa.
6
1 Pane. I. 152a. 3-4.Rab-hbyor de jisnam-du sems. gzugs kyan
gzan-la. sgyu~ma yan gzan-zig yin snam-mam.O Subhuti, how doest
thou think about it? Is Matter one entity and the Illusion (of it)
another?
2 Pane. I. 152a. 5.Rab-hbyor de ji-sfiam du sems.mig %/an
.gzan-la sgyu-ma-yan gzan-zig yin sham-mam.O Subhuti how doest
thou think about it? Is (the faculty of) vision one entity and the
Illusion (of it) another ? etc. (follow similar indications in regard to
all the other bases of cognition).
3 Ibid. 152a. 5-7.gzugs kyn gzan-la rnig-gi rnam-par~es-
pa yan gzan-la. sgyu-ma yan gzan-zig yin snam-mam.Is the visible
matter one entity etc land Ss visual consciousness one entity and
the illusion (of it), another ?
4 Ace. to Lun. I. 200b. 4.sgyu-ma yan gzan-la rten-cin-hbrel-
par-hbyun~ba hah gzan In the Peking edition we have instead
similar indications concerning visual sensation (tnig-gi hdus-te~reg-pa =
caksuh-satnspmsa), etc.
5 Pane. I. 153b. 1.byan-chub-kyi phyogs-kyi chos-mams-hyi
bar yan gzan ma-lags.The (37) characteristic features of Enlighten-
ment are not one entity, etc.
6 As in the preceding case the Lun. (and the other Tibetan
Commentaries) refer to a version of the Pane, evidently differing from
that of the Peking edition.Lun. 200b. 5-6.-stoh-pa-fiid dan mtshan-
ma-mod-pa dan smon-pa-med-pa yan gzan etc.
ANALYSIS OF
the Path of Concentrated Contemplation. 3TT3TnTTiiW!f%-
fkT* = sgom-pahi-lam btags-yod-du rnam-par-rtog-pm.
1
the Special Path (the cognition of Non-Substantiality and
the unique Monistic Principle fsf%fm&T?%fw^*:
==
khyad-
par-gyi lam biags-yod-du mam-par-rtog-pai
2
the Ultimate Path.lfSCT^niT'fsi^fflrf^^^
1
!: = mi-slob-pahi lam
. biags-yod-du rnam-par-rtog-pai
3
'
: [In the Skabs. I. 228b. 1 sqq. we have the objective
and the subjective imputations investigated in the form
of a quadrilemma
4
(based on the Commentary of
Vimuktasena and the Abhis. aloka) as follows ;
1s t l i m i t a t i o n : Objective imputation only,
without subjective imputation.The imputation main-
taining the reality of the objects perceived, exclusively,
d/migs-yul gzuh-ba fyho-na-la lofts-spyad-byar bden-par-
hdzin-pahi rtog-pa de gzuh-rtog yin-la hdzin-rtog~ma-yin~
pahi mu.
2 n d l i m i t a t i o n : Subjective imputation, ex-
clusively, without objective imputation.The imputation
maintaining the reality of momentary consciousness as of
a perceiving principle.ses-pa skad-cig-ma4a lohs-spyod*
pa-por bden-par-hdzin-pahi rtog-pa de hdzin-rtog yin-la
gzuh-rtog min pahi mti.
3 r d l i m i t a t i o n : Both objective and sub-
jective imputation in one.The imputation maintaining
the reality of a continuous stream of consciousness as somd-
thing that is experienced.rgyun dah-bcas-pahi ses-pa
lohs-spyad-byar bden-par-hdzin-pahi rtog-pa de gnis-ka
yin-pahi mu.
4 t h l i m i t a t i o n : Neither objective nor sub-
I Lun. 200b. 6.bsatn~gtan~rnGtns. gzugs-med-pahi snoms-par-
h jug-pa yah gzan etc.
'* 2 Ibid. 201a. 1.sgyu-ma yan gzan-la ston~pa~nid thams-cad
gzan.' . -
3 Pane. I. 153b, 2.bcom-ldan-hdas hyah-chub-\yi bar yan gzan-
Jfia-tags. sgyu-tria yan gzan ma-lags te.Q Lord, S3, up to the
perfect Supreme Enlightenment, (all these elements) and the illusion?
(of them) are not to be regarded as differfent items.
4 h b
THE ABHI S AMAYALAMKARA
85
j t i v e imputation.The Climax of Wisdom as directly
cognizing the principle of Non-substantiality. stofi-md
mfxon-surn-du rtogs-pahi ses~rab~kyi phar-phyin de-gnis-
kq~min-pahi mu.]
(5) THE FAVOURABLE SUPPORT OF THE BODHISATTVA'S ACTIVITY
ON THE PATH OF TBAINING). tfqfoj: = yohs-su-hdzin-pa
Kir. I. 36.
D e fi n i t i on ;(a) of the external support: The
spiritual preceptor who teaches the. Doctrine to the Bodhi-
sattva abiding on the Path of Training.
[Skabs. I. 230b. 6-231a. I.] byah-sems sbyor-lam-pa-
la chos ston-pahi dge~bahi-bses-gnen de. dehi phyihi
yoh$~hdzin-gyi mtshan-nid.
(h) of the internal support :The
cognition of the Bodhisattva abiding on the Path of
Training, owing to which (cognition), the extremes of the
Phenomenal World and of Hinayanistic Nirvana are
rejected.
[Ibid. 231a. I~2J byah-sems sbyor-lam-pa srid-zihi
rnthar-ltuh-ba hgog-pahi byah-sems sbyorAam-pahi mhon-
rtogs de. dehi nah-gi yohs-hdzin-gyi mtshan-nid.
The supports (of the Bodhisattva on the Path of
Training) are : skill in the means of action which mani-
fests itself in the absence of mental depression, in the
absence of fear etc. and, along with it, the teacher who
is devoid of envy and other (defiling elements), demons-
trates the (separate^ unreality of all the things cognizable,
and is a true friend, since he furthers the attainment of
the ultimate result which is Buddhahood etc.
[Sphut. 19b. 1-8.] sems mi-hgoh zih mi-s^rag-pa la~
sogs-pahi thabs~mJ%has~pas bsam-pa ji-lta-ba-bzin-du
dhos-po mthah-dag bdag-med-pa la-sogs-pa ston-par-
byed-pcx. mi-mthun-pahi-phyogs^yis chos ser-sna-la-sogS"
pa dah-mi-ldan-pahi dge-bahi-bses-gnen-yin-pas yons-st?-
hdzin-pa yin-no.
1
I Pane. I. 155b. 1-2.byan-chen theg-pa-la gsar-du zugs-pa-ia
bstan-pa hdi thos na hjigs sin dhan-ba dan. sk.rag-par~mi~hgyur~ba
lags.The Bodhisattva who has recently entered the Vehicle must
not become possessed of fear and depression when he hears this
Teaching.Ibid, dge-bahi bies-gnen-gyt lag-iu ma-hphons-na hjigs-
s i n e t c . I f h e i s n o t a s i t . 2 d b y t h e . S p i r i t u a l
T e a c h e r , h e w i l l b e p o s s e s s e d o f f e a r e t c .
ANALYSIS OF
IV. The Fundamental Element cf the (Saintly)
Lineage, the Foundation cf the Mahayinistic Activ ity.
STf6f#fmn: 'X*fi^ vfa^theg-chen sgrub-pahi Hen
rah-bin-gnas-rigs
t
Kar. I. 37-39.(4).
[1. Definition of gotra in accordance with the Madhyamika
standpoint. 2. The element of the lineage in its 13 aspects as the
. substratum of the different degrees of the Path. 3. The conven-
tional varieties of the gotra are not in conflict with its unique
ultimate nature.]
1. DEFINITION OF gotra AGO. TO THE Madhyamika. STAND-
POINT.
D e fi n i t i o n : The element of the Absolute whicli,
through perfeict purification, becomes fit for Enlighten-
ment and represents the foundation for the activity of thfe
Mahay anist Saint (whose true nature it forms).
[Don. 5b. 1-2] chos-dbyihs gan sbyahs-na byatj-
chub-tu hgyur-ruh yah yin. theg-chmt sgrub-pahi rten-
gzi-byad-pa.
V a r i e t i e s : (1) The fundamental element and (2)
the element which becomes developed. Sppf^rS? *?M
^KS^S ^ = rah-bzin-gnas-rigs dan rgyas-gyur-gyi rigs gnis*
Definition of the fundamental element: The
Absolute Essence, the final metamorphose of which
is the Body of Absolute Existence (of the Buddha).
[Skabs. I. 240a. 1-2.] rah-gi thob-byahi ho-bo-nid-
skur hgyur-ruh-gi chos-nid de rah-bzin-gnas-tigs-h.yi
mtsham-nid /
Having been made the object of constant contempla-
tion, it finally manifests icself as the Cosmical Body which
is devoid of all defilement and is the substratum of all
the Saintly properties. As such it is demonstrated by
numerous examples.
*%.. -'[Skabs. I. 240a. 2-3.] de rigs-su hgyur-tshul yod-de.
de hdzin-stahs-su dmigs-te bsgoms-pas hphags-pahi chos
dan dri-ma dah-bral-bahi chos-&k.ur~hgyur-bar dpe du-
mas bsad-pahi-phyir.
2
. .. . -
1 The Skabs quotes here Uttaratantra I. Kar. 147, 148. Transl.,
p. 229.
2 In the Uttaratantra (the 9 examples etc.)
Definition of the element which becomes developed :
The active element
1
whrlch, being cultivated' by.study e t c^
has for its final metamorphose Buddhahood.
[Skabs. I. 240b. 4-5.] thos-sogs-kyis gsos-ihab pahi
rah-gi thob-byahi sahs-rgyas-sa hgyur run-gi dhos-po.
Varieties of the element which! becomes developed :>
1 The force of the mind which has the possibility
of developing into the Body of Absolute Wisdom.
2 The force which has the
1
possibility of developing..
into the corporeal forms (of the Buddha).
[Skabs. I. 240a. 5-6.] ye-ses-ktfi chasseur hgyur^ruh-
gi' sems-kifi nus-pa dah. gzugs-sûr hgyur-ruh-gi sems-kyi
nus-pa gfiis yod.
s
O t h e r v a r i e t i e s : The temporary forms of*
the element of the lineage (i.e. of the ^ravakas, the
Pratyekabuddhas and the Bodhisattvas),
3
the definite and ;
the indefinite forms, and the element which temporarily,
becomes annihilated. - - - - ^
[Skabs. I. 240b. 2.] dbtje-nd gnas-skab$-kyi rigs gsum
dan ma-hes-pa dah gnas-sfyabs-su rigs-chad. . . .
4
1 dnos-po = vastu. is always opposed to rtag-pa = nitya. Acc^
to Tibetan tradition vastu = dnos-po} samskrta = hdus~byas, samt)rta=i
kun-rdzob etc. are to be regarded as synomyms.
2 The Skabs. quotes the Uttaratantra, cf. above.
3 Ace, to the adherents of the theory of the Unique Vehicle
(eka-yana-naya vadinah) i.e. the Svatantrikas and Prasangikas, the
position of the ^ravaka and Pratyekabuddha Arhat does not represent
a final result. Cf. Uttaratantra, p. 169 and "Doctrine of Pr.-par'* s
p. 28-30.
4 In connection with this paragraph the Skabs gives moreover
the definitions of gotra in accordance with the other 3 Buddhistic
schools, as follows : . . ;
Ace. to the V a i b h a s i k a s the element of the Saintly
Lineage is the consciousness free from attachment (to worldly objects)/
or otherwise, contentment.-^Skabs. I. 238a. 6.- i
Bye-smras ma-chags-pahi ses-pa chog-ses hphags-pahi rigs~stt%
hdod (sic. ace. to Abh. kosa.).
Ace. to the S a u t r a n t i k a s it is the "seed* or the forcen
inherent in the mind which brings about the origination of the Un--
defiled wisdom of the Saint. Ibid. 232a. 6-b 1.Mdo-sde has zagA
med ye~4es hbyuh-run-gi sems-kyi nus-pahatn sa-boti-la rigs-sii hdod.
Ace. to the Y o g a c a r a s : (a), without admission of the store-
consciousness (alaya-vijnana= \un~gzi~rnam-par-ses-pa).A piure force
1
which governs the 6 internal bases of cognition and which, if it meets*
with favourable conditions, becomes a force which brings about the;
intuition of the Truth peculiar to either of the 3 Vehicles,Rnam-
bsad 102a. 5-6.t\un-gzi ma-bzag na nan sl^ye-mched drug-gi sten-n$t'i
68 ANALYSIS OF
2. THE FUNDAMENTAL ELEMENT OF THE SAINTLY LINEAGE IN
ITS 13 ASPECTS AS THE SUBSTRATUM OF THE ELEMENTS CONSTITU-
ING THE PATH.
From the standpoint of conventional reality, in accord-
ance with the various positions of the elements character-
izing the activity of the Bodhisattva, the Essence of the
Absolute which represents the source, the substratum of
the properties of the Buddha E/nd is (the true essential
nature of) the Bodhisattva, is demonstrated in 13 aspects,
as follows :
THE ABHISAMAYALAMKARA 89-
| 4 (The Element of the Lineage) as the Source for
the origination of t h e 4 D e g r e e s c o n d u c i v e
t o I l l u m i n a t i o n which are still of a mundane
character.
[Ibid. 58a. 11-12.]
[Sphut. 19b. 5-6.] re-zigdah-por hjig-rten-pahi nes~
par-hbyed-pahi cha dan-mthun-pa-rnams (hyi s^ybh
tien).
1
5-6 (The Element of the Lineage) as the substratum
o f t h e P a t h s of I l l u m i n a t i o n a n d
C o n c e n t r a t e d C o n t e m p l a t i o n which are
of a transcendental character.
[Sphut 19b. 6.] dehi hog-tu hjig~rten~las~hda$-
pahi mthofi-bahi lam dan sgom-pahi lam-dag-go.
1
7-8 (The Element of the Lineage as the substratum or
the basis for) the origination of all t h e a n t i d o t e s
(against the defiling elements), and for t h e a n n i h i -
1 a t i o n of the latter which are t h e p o i n t s t o b e
s h u n n e d . (These two facts)
2
are conditioned by the
efficiency of the 2 Paths just mentioned, are simultaneous,
and resemble the expulsion of thieves and the act of
shutting the door behind them.
3
[Abhis, aloka, MS. 58a. 13-15.]
[Sphut. 19b. 6-20a. 1.] dehi hog-tu de-dag skyes-
pahi stobs~kyi$ rkun-po phyuh-ba dan sgo-hphar bead-
pa4tar dus-mnam-du gnen-po dan mi-mthun-pahi phyogs
skyed-ba dan hgag-pa dag-go.
A
yod-pahi zag-pa-med-pahi sa-bon r\yen dan-phrad-na. theg-pa gsutn
gan-run-gi rtogs-pa sf^ye-run-gi nus-pa-nid yin-la.-~~(h) With the
admission of the store-consciousness, it is a pure force which is includ-
ed in the store-consciousness. As far as this seed is not cultivated
through the agency of favourable factors, it is called the primordial
or fundamental element. If it is cultivated through study etc. it is
the element which becomes developed.
1 Pane. I. 171a. 3-4.Rab-hbyor hdilta-ste dper-na nam-mkliah-
la byahi rjes med-do. Rab-hbyor de-bzin-du byan-setns-izyi tshig-gi don
med-do.O Subhuti just as the track of the birds is not to be per-
ceived in the skies, in a similar manner the object designated by
the name of 'the Bodhisattva' does not exist (as a separate entity,
corresp. to the Degree of Heat).Ibid. 171a. 6,~yan~dag-pahi
mthah-la gnas med-do etc.-One cannot insist upon the Ultimate
Limit as a separate entity (corr. to the Climax).Ibid. 171a. 8,
sgyu-mahi sk.yes~buhi gzugs-la gnas-med-do.One cannot insist upon
the illusory living being (as a separate reality, corr. to the
Degree of Steadfastness).Ibid. 171b. I.sgyu-mahi skyes-bu nan-
sion-pa-nid-la spyod-pahi tshig-gi don med-do. The illusory
being, as cognizing the Non-substantiality of the internal ele-
ment does not exist as a separate reality (corr. to the Degree of
Highest Mundane Virtues).
1 Rnam-biad. 107a. 4-5.hjig~rten-las~hdas-pa ston-nid mnon~
sum-gyis gsar-du rtogs-pahi mthon-bahi lam dan. rtogs-zin goms-par-
byed-pahi sgom-pahi lam-dag-gi rten.The basis oif the Path of
Illumination which represents the direct cognition of the Monistic
Principle for the first time, and of the Path of Concentrated Con-
templation, i.e. of the repeated practice of meditation over the said
principle after it has been cognized.Pane. I. 172b. 2-3.de-bzin-
gsegs-pa dgra-bcom-pa yan-dag-par-vdzogs-pahi sans-rgya$~kyi gzugs
m
la gnas-med-do.One must not insist upon (the reality of) the
corporeal frame of the Tathagata, the Arhat, the Perfect Supreme
Buddha.Ibid. 174b. 5. s\ye-ba-:ned-pa-la gnas-pa med-doOne
must not insist upon the principle of Non-origination.The 4 Degrees
of the Path of Training and the Paths of Illumination and con-
centrated contemplation are '* t h e 6 f o r ms of t h e p r a ct i ca l
Do ct r i n e * * (sodha-adhigama-dharma) mentioned in Kar. I. 37.
!
2 i.e. the origination of the antidotes and the removal of defile-
ment.
3 Cf. "The Doctrine of Prajna-paramita, etc.'* p. 41.
4 Pane. I. 176a. 1-2. Rab-hbyor~hdi-lta-ste dper-na ni-mahi dkyil~
hkhor mnon-par-hchar-bahi tshe mun-pahi gnas med-do.O Subhiitiy
at the time when the disc of the sun makes its apparition there can be
no room for darkness.Ibid. 176a. 2-3.bskal~Phi me hbar-baht tshe
ANALYSIS OF
r 9 (The Element of the Lineage as the basis for)
the removal of realistic imputations concerning the origi-
nation of the antidotes (against the defiling elements) and
the removal of the points to be shunned,as far as the
separate reality of these items is not to be perceived
(from the standpoint of the Absolute)
[Abhis. aloka, MS. 58a. 15-b 1.]
^ [Sphut. 20a. 1-2.] dehi hog-tu de-dag mi-dmigs-pas
de-dag skye-ba dan hgag-pa dah-ldan-pahi mam-par^
ftog- pa spans-paho.
1
10 (The Element of the Lineage as the foundation of)
the H i g h e s t W i s d o m a n d C o m m i s e r a -
t i o n (of the Bodhisattva). The two manifest them-
selves owing to the efficiency of the previous vows
(of he Bodhisattva) and his skill in the practice of
the 6 Transcedental Virtues, Charity etc., and prevent his
abiding in (the 2 limits of) Samsara and Hinayanistic
Nirvana.
\ [Abhis. aloka. MS. 58b. 1-3.]
L
" TO:/
[Sphut. 20a. 2-3.] dehi hog-tu shon-gyi smon-lam
dan sbyin-pa4q-sogs-pa thabs-la-mkhas-pahi stoks-fayis
hkhor-ba dan mya-nan-las-hdas-pa-la mi-gnas-pahl
nttshan-nid-kyi ses-rab dan thabs-so.
3
11 (The element of the Lineage as the foundation
for) the special properties (of the Bodhisattva) which are
not common to the Sravakas and Pratyekabuddhas,
4
hdu-byed-lzyi mam-pa thams-cad-iiyi gnas med-do.At the time

when the destructivie fire at the close of an aeon blazes forth, none
of the active elements of existence can continue to exist.
r 1 Pane. I. 176a. 3-4.de-bzin-gsegs-pa dgra-bcom-pa yan-dag-,
par~rdzogs~pahi sans-rgyas-k.yi tshul-khrims tshul~k.hrims han-pahi gnas:
med-do.-There is no room for immorality in the morals of the.
[Tathagata, the Arhat, the Perfect Supreme Buddha.
? Ibid. 176b. \-2.^ni-ma dan zla-bahi hod-la gnas med-do.the,
light of the sun and that of the moon have no permanent existence.
2 The Tib. texts of the Abhis. aloka and the Sphut. have both :
ies-rab dan thabs prajna-upayayoh. :
3 Pane, 176b. 1-2.ni~ma dan zla-bahi hod-la gnas med-do.
One cannot insist upon the reality of the sun's light and of that
'of the" moon. - . ~ " . . . .
* 4 Ace. to Rnam-bsad 108b. 4-5. these are the means of con-.
verting the living beings and the 4 Methods of Intense Penetration^
THE ABHISAMAYALAMKARA 9f
this through the origination of wisdom and commisera-
[Abhis. aloka, MS. 58b. 3J
^ i
[Sphut 20a. 3.] dehi hog-tu de-dag si^yes-pas nan-
thos-la-sogs-pa dan thun-mon-ma-yin-pahi chos-so/
12 (The Element of the. Lineage as the foundation
for) t h e g r a d u a l a ct i o n f o r t h e s a k e of
o t h e r s by using different means as manifestations in
accordance with the needs of the converts, and by con-
verting (the living beings) to the teachings of the 3
Vehicles.
[Sphut. 20a. 3-4.] dehi hog-tu bs&m-pa ji4ta-ba-bzin-du
bzugs-pa-la-sogs-pa-la Idem-por-dgons-pahi sgo-nas theg-
pa gsum-gyi Iam4a hgod-pahi mtshan-hid-}yji gzan-gyi
go-rims-so.
2
13 (The Element of the Lineage as the foundation of)
the wisdom which, free from effort and without clinging
to the conception of separate entities, works for the weal
of the living beings, as long as they abide in the Pheno-
menal World.
mt
[Sphut. 20a. 4-5.] dehi hog-tu hhhor-ba-ji-srid-bat
mtshan-ma-med cin Ihun-gyis-grub-par gzan-gyi don-gyi
ye-ses hbyun-bahi-phyir.
3
(piraiisami)id=so-so-yan-dag.par-mg-pa) %\fhich are acquired on the
9th Stage. Cf, Uttaratantra, Transl. p 117.
1 Pane. I. 176b. 2-3.Rab-hbyor hdi-lta-ste dper-na gzah dan
sliar-ma dan nor-bu rin-po-che dan glog-gi hod-la gnas med-do.
O Subhuti just as it is impossible to insist upon the (reality of the)
light of the planets, of the stars, of jewels, and of lightning...etc.
2 Pane. I. 176b. 3-4.rgyal-chen-bzihi lha-rnams-hyi hod4a
gnas med-do...etc. tip to : hog-min gyi bar-gyi Iha-rnams-kyi hod-la,
gnas-med-do.One must not insist upon (the reality of) the lustre of
the gods belonging to the regions of the 4 Great Guardian Kings,
etc. etc., and upon that of the lustre of the gods of Akanistha.
3 Pane. I. 176b. d.de-bzin-gs^gs-pa dgra-bcom-pa yan-dag-par-
rdzogs-pahi sans-rgyas-kyi hod-la gnas med-do.One must not
insist upon (the reality of) the lustre of the Tathagata, the Arhat,
the Perfect Supreme Buddha. ' * ' . -
:
.'
.-92, ANALYSIS OF
Such an order is adopted here in accordance with the pro-
cess of cognition, (i.e., the Path of the Bodhisattva).
[Abhis. aloka, MS. 58b. 7.]
3. DISCOURSE CONCERNING THE CONVENTIONAL VARIETIES OF
THE GOTRA AS NOT BEING IN CONFLICT WITH ITS UNIQUE
ULTIMATE NATURE.fr J 39
The element of the Absolute exclusively is the cause
owing to which the saintly properties are realized.
1
According^, the Bodhisattva whose essential nature this
element forms, is called (the bearer of) the primordial
source of the unsurpassable properties of the Buddha.
The element of the Absolute is the common (essential
nature of the Bodhisattva and of all other living beings like*
wise), and exists (invariably with all of them). If this be
so (i.e. as the Absolute is unique and undifferentiated,)
it is not suitable to make a discrimination between the
varieties of the Element of the Lineage, a s ; (I) This is
the primordial element which is derived from the begin-
ningless essence of all things; (2) this % the element which
is brought to development and which is acquired through
the previous practice of virtue; (3) this is the definite Ele-
ment of the Lineage, that of the ^ravakas, the Pratye-
kabuddhas, and the Bodhisattvas; it is of a definite
character, since it cannot be changed
2
even by very effi-
cient factors; (4) this is the indefinite element of the
Sravakas et c, which can be changed owing to the agency
of different factors.
However, as far as the process of cognition peculiar
to either of the (3) Vehicles, that of the ^ravakas etc., is
taken into consideration, the element of the Absolute,
being established as the cause for the attainment of the
saintly attributes (of this or that Vehicle), is indicated as
the element of the Lineage (of this or that Vehicle,
separately). Otherwise, just as receptacles made of one
and the same clay and by the agency of the same fire
are styled differently as the receptacles of honey, sugar
etc., in a similar manner, owing to the different character
of the properties that are to be realized and are included
in the 3 Vehicles, we speak of the varieties of the Ele~
ment of the Lineage and there is no mistake in this.
1 Cf. Uttaratantra, Transl. p. 230. (The dhatu as a cause).
2 Lit. 'displaced' or 'shaken
1
(harya).
I f
mmr
Tcai
1
Mi sfi rfe *r îm n
[Sphut. 20b. 1-2, 3, 4-2Ia. 1.] gal-te chos-kyi-dby-
ins t^ho-na hphags-pahi chos rtogs-par-gyur-pahi rgyu yin-
pahi-phyir debt bdag-nid-can-gyi byan-chub-sems-dpah
blana-mcd-pahi sans-rgyas-fcyi chos~rnams~kyi ran- bzin-
du gnas-pahi rigs yin-no, ho-na-ni dehi-tshe de-ni spyir
gnas-pa yin-pahi-phyir byan chub-sems-dpah kbo-nct ma~
yin-no snam (~na), jiAtar ncm-thos-kyi theg-pa-la~sogs-
pahi rtogs-pahi rim~gyis dmigs-pa de-bzin-du hphags-
pahi chos rtogs-par-bya-bahi-phyir chos~fyiji~dbyins
r
Hy
u
hi nc-fcor rnam-pdr-hjog-pahi sgo-nas rigs-nid-du tha-
snad hdogsso.,. dper-na hjin-pa gcig-las mhon-par grub-
cin me-lce gcig-gis so-btan-bahi rten bum-pa~la~sogs-pa.
brten-pa sbran-rtsi dan li-kha-ra-la-sogs-pahi snod-nid-
h.yis tha-dad-pa de-bzin-du brten-pahi chos theg-pa gsum~
gyis bsdus-pa. rtogs-par-bya-ba tha-dad-pa-md-l^yis rten
iha-dad-pa-nid-do zes bstan-to.
The etymological interpretation of gotra is as follows :
The Element of the Absolute is gotra, inasmuch as it
saves (trayate = tra) the virtuous properties (of a living
being; guna = go, sic \ l)
1
Indeed, the latter have their
origin in the element of the Absolute as it is said : All
the saintly individuals have as their essential nature the
immutable (element of the Absolute).
Now (it may be said): The Element of the Lineage
should be discussed first of all, since it is antecedent to
the Creative Mental Effort for Enlightenment, to the pre-
liminary Steps conducive to Salvation, and to the Degrees
conducive to Illumination. Why is it then spoken of
here in such a way (i.e. after the Creative Effort etc.)?
Such art objection is unfounded. However the order here
! Sic. ace. to Sutralamkara, III. 4.For similar specimens of the
artificial etymology frequently occurring in the Buddhist texts cf. my
Translation of Buston's History, vol. I. pp. 37 and 38 (vinaya) and
109 sqq. (sambhara).
94J *' ANALYSIS OF
is * such, that the effect (i.e. the Creative Effort and the
Path of Training) is indicated first and after it its cause;
There is no mistake in this.
' [Abhis. aloka, MS. 59b. 1-11.1
1
#1
L i mi t s . * The Element of the Lineage manifests
itself in general from the time of (the Bodhisattva's enter-
ing) the Path of Accumulating Merit. In its actual form,
however (that which is discussed here), it manifests itself
from (the time of entering) the Degree of Heat (of the
Path of Training). It lasts till the end of the Process of
Illumination,
[Don. 5b. 6.] sa-mtshams spyir theg-chen tshogs-lam-
rias rgyun-mihahi bar dan dnos-bstan drod-nas rgyun*
ipthahi bar-du yod.
1 'The order of the Minaev MS. is inverted.
THE ABHISAMAYAbAWKARA $95
The Object or Spher e of the Mahayanistic Activ ity.
hi dmigs-pa.
Kar. I. 40, 41,(5).
[I. Definition acc to Don, 2. The ,11 varieties ace. to the
Abhis. aloka and the SpLut. 3. Refutation of the point of view
of the Vijnanavadins.] .-
1. D e f i n i t i o n : The object of cognition during
the process of Mahayanistic Illmuination.
[Don. 6a. 2.] theg-chen sgrub-pahi ses~par-bya~ba
de theg-chen sgrub-pahi dmigs-pahi mtshan-fiid,
2. V a r i e t i e s : After the foundation (of the
Path has been communicated, there necessarily arises the
following question):What is the object (or the sphere of
action) of the Bodhisattva who is endowed with such a
foundation for his activity, as has just been described ?
This object is as follows:
* ? T f 1 - .*. " ; . :
[Sphut. 21a. l.J ji~skad-bsad~pahi sgrub-pahi rten~
gyi dmigs-pa gan~yin ze-na.
(1-3) First of all, in general, (the Bodhisattva directs
his mind upon) all the elements of existence and classifies
them into 3 categories, viz. t h e g o o d , t he b a d
a n d t h e n e u t r a l , such as asceticism, the taking
away of life, and corporeal actions of an indeterminate
character, respectively, and contemplates them as points
to be accepted, rejected, or left without attention.
[Abhis. aloka, MS. 59b. l6-60a. 4.]
[Sphut. 21a. 3-4.] re-zig daft por spyir dge-ba dan
mi-dge-ba dan luh-du-ma-b&tan-pa-ste go^rims-bzin-du
dge-sbyoh-gi tshuhnid dan srog-gcod-pa-larsogs-pa dan
lun~du~ma-bstan-pahilus-liyi las~la~sogs~paho.
Thereafter, having directed his mind upon those
elements which are to be accepted, he takes into con-
sideration (4) t h e . m u n d a n e e l e m e n t s , the
5 groups constituting the personality of the ordinary
worldly being
1
and (5) t h e t r a n s c e n d e n t a l
1 panca-upadana-skandhah are here synonymous with prthag*
jana as opposed to arya.
.96 - ANALYSIS OF
e 1 e m e n.t.s as the 4 Degrees of Trance, etc, which
are included in the Path of the Saint.
[Abhis, aloka, MS. 60a. 4-7.J
f i r
[Sphut. 21a. 4-6.] dehi hog-tu de-dag-nid-la hjig-rten-
pa-la-sogs-pa mam-pa-ghis-pohi dbye-ba-bzi-hid-kyis Ihag-
nta-rnams-te grahs-bzin-du byis-pahi sfaye-bo tfiams-cad
dah-hbrel pahi phuh-po lha dan hphags-pahi s\ye-bo
thams-cad-kyis bsdus-pahi bsam-gtan bzi.
Thereafter he examines
(6) the mundane elements, such as the 5 groups
constituting the ordinary individual etc. w h i c h a r e
i n f l u e n c e d b y d e f i l i n g a g e n c i e s , and
do not represent the antidote against the conception of
the Ego, and
(7) the elements which are n o t i n f l u e n c e d
b y d e f i l i n g a g e n c i e s , such as the 4 methods
bf intense mindfulness etc. which are the antidotes
against the conception of the Ego.These 2 categories are
examined as the points to be shunned and accepted
respectively.
[Sphut 21a. 6 ] bdag-tu Ita-bahi ghen-po-ma-yin-
pahi he-bar-lsn pahi phuh-po lha dan de-la tta-bahi ghen-
po dran-pa-he-bar-gzag-pa bzi.
Thereupon, having adopted the undefiled elements
(as the object of h:*s meditation, the Bodhisattva) contem-
plates them as being of 2 categories ;
(8) t h e a ct i v e , e l e m e n t s , relating to the
Empirical World,those which are included in the World
of Carnal Desire and the other spheres of existence and
depend on causes and conditions, as the (37) characteristic
features of Enlightenment, and
(9) t h e i m m u t a b l e e l e m e n t s relating
to the Ultimate Reality, which are not dependent on
causes and are not included in the 3 Spheres of Existence,
as the Monistic Absolute in its different aspects.
[Abhis. aloka, MS. 11-14.]
97
f i fprr
. : [Sphut. 21a. 6-b. l.J tgyu dah rkyen~la rag~las~pa
hdod-pahi khams-la-sogs-pa dah. rgyu-la mi-ltos-pa de-
bzin-nid.
Thereafter he meditates over the immutable elements
which are likewise classified into 2 groups, viz.
(10) t h e e l e m e n t s w h i c h a r e p e cu l i a r
t o a l l t h e S a i n t s , those which manifest them-
selves in the spiritual streams of all the different saintly
individuals, and
(11) t h e e l e m e n t s w h i c h m a n i f e s t
t h e m s e l v e s o n l y i n t h e s p i r i t u a l
s t r e a m of t h e S u p r e m e B u d d h a , as the
10 Powers, etc.
Thus in accordance with the process of cognition, all
the elements of existence are made the object of medita-
tion. In such a manner we have the object (or the sphere
of action of the Bodhisattva) demonstrated in 11 varieties.
[Abhis. aloka, MS. 60a. 14-b. 4.]
[Sphut. l i b. 1-2.] hphags-pahi skye-bo thams-cad-
kyi rgyud-la hbyuh-bahi bsam-gtan bzi dah yah-dag-par-
rdzogs-pahi sahs-rgyas-kyi rgyud-la hbyuh-bahi chos-can
stobs bctv ste. de-lta-bu-la-sogs-pahi chos thams-cad ji-
lt a-ba-bzin-du rtogs-pahi rim-gyis dmigs-pas-na dmigs-pa
mam-pa bcu gcig-go.
1
I In the Pane, the passage referring to alambana begins I,
176b. 8.^Rabhbyor byan-chen chos ihams-cad-la chags-pa med-pa I
yan-dag-pa-nid-la bslab-par-byaho. The same in Ast. 18. 6, 7.
O Subhuti, the Bodhisattva, the Mahasattva, becomes trained in the
contemplation of all the elements of existence without clinging (to
the conception of their reality).*After that comes an enumeration
of the elements as the object of the Bodhisattva's activity as follows
(177a. 2-4) : bcom-Idan-hdas ky's bhoh-stsal-pa. Rab-hbyor chos-thams-
cad ces-bya-ba-ni (sarva dharma iti) dge-^ba ( Jiusqlah) dan, trii-dge-
ba (= akusalah) den. lun-du-ma-bstam-pa ( = at)yakrtah) dan hjig-rten-
pa (==lauîk,oh) dan- hjig-rten-las-hdos-pa ( lyhtpttarah) dan. zaf\-
pa-dan-bcas-pa ( = sasraoah) dan. zag-pa-med-pa ( = anasrat)ah) dan,
-58 ANALYSIS OF
3, R e f u t a t i o n of t h e* O p i n i o n of t h e
V i j n a n a v a d i n s .
There are some (the Vijnanavadinsi) who consider the
object of the Bodhisattva s meditation to be the Absolute
which at all times represents the perfectly pure monistic
spiritual principle.
1
But, in such a case, how can we
speak of an attainment of higher and still higher degrees
of purification if this purity is natural, beginningless and
everlasting?It may be said that the purity is here similar
to that of the element of water, of gold and of space.
2
But if so there will be a contradiction. (The Vijnanava-

din) maintains the purity of the knowledge cognizing the
..Absolute Truth (which is identical with the latter like one
particle of water uniting with another). At the same time
he maintains the reality of the antidotes (against the
points to be shunned) and consequently, of the latter as
well. And, as the imputation in regard to the points
to be shunned and their antidotes will not be removed,
hdus-byas (~sams1?rtah) dan./hdus-ma-byas( = asarnskrtah) dan. k.ha~
na-ma-tho"'ba-dan~beas-pa ( = sat)adyah) dan. k.ha~na~md~tho-bamed-pa
(anavadyah) dan. thun-mon-ba {sadharanah) dan, tntm-mon-ma-
yin-pa ( = asadharanah) ste.This is followed by a detailed indication
of each of the categories . of elements just mentioned. The whole
passage ends 179b. 8-180a. I.de-la byan-chen ser~phyin-la spyod-pas
f u
(
1 ran-gi-mtshan-nid~kyis ston-pahi chos thams-cad-la rtog-pa-med-
pas chags-bar mi-byaho. chos thams-cad gnis-su-med-pahi tshul-gyis
rtog-pa-rned cin rnam-par-rtog-pa med-pahi phyir chos-thams-cad
khon-duchud-par-byaho.The Bodhisattva, the Mahasattva, who acts
in the jfield of the Climax of Wisdom can have no constructive
thought in regard of any of the elements of existence which are
all of them devoid of a real (separate) essence. Owing to the
cognition of the unique monistic essence of the elements there can
be no constructive thought. In such a manner all the elements
are cognized.
1 As an independent (n:t relative) separate reality. The
Yogacaras consider the Ultimate aspect {parinispanna4ak,sana =
fjofts-su-grub-pahi mtshan-nid) i.e. the Absolute to be such a reality,
which can be established in as 'without its relation to anything else.
The Madhyamikas de.ny the thing in itsslf; ace. to them the Abso-
lute is itself relative (established by it& relation to the Empirical
Reality etc.) Ace. to the, Madhyamikas there are no independent
realities whatever; all are non-substantial, i.e. relative. Cf. Naglr-
juna*s Lokltita-stava, si oka 22.ya h pratltya-samutpadah sunyata
saiva te mata/bhavah svatantro nastiti sirnha-nadas taVa' tulah (For
this reference I am indebted to Prof. M. Tubiansky). -
2 Just as water becomes purified from dust, gold from sand,
-etc The quotation ( ^T3tfTfJ3fi|3Tr
o
) *
s
from the Madhyanta-vibhanga.
one must make the undesirable conclusion that the purity-
is incomplete.
1
If you say: We read in the Sutra: G Subhuti, the
unreality of the Omniscience of the Buddha is the object
of meditation.(If so), of what kind is the true ultimate
object?Now, (no persistent separate) reality can be
admitted from the point of view of Logic; we have there-
fore to speak (of the object as) of an unreality which is
admitted from the correct empirical standpoint (as a
conventional existence,). Through the gradual cognition
of the illusionary character of this (seeming reality) which
like a veil covers the true (monistic) nature of the
Absolute, the perfect purification is attained.
Thus we have the original (Absolute) Essence as pre-
dominating in the (fundamental) element of the Lineage,
and the transformations of this essence as predominating
in the object of meditation. But in these two cases,
neither of both (the Element of the Lineage and the
object as different items from the conventional standpoint)
can be denied. The difference between the former and
the latter consists in the different characteristics (which
are given to them).
[Abhis. aloka, MS. 60b. 10-61 a. 7.
2
]
: i
: I
*itat
There are no limits that could include all the elements
which form the object of the Mahayanistic Activity.
[Don. 6a. 4-5] theg-chen sgrub-pahi dmigs-pahi chos
thams-cad'la k.hyab-pahi sa-mtshams tried.
1 If the perfectly pure monistic principle is regarded, as'...ait.
independent separate reality, it is impossible to admit the existence
of points to be shunned that could be removed from it Ace. to the
Madhyamikas, if there could exist an independent separate reality,,
it would have to be everlasting and unchangeable.
2 Tib. versioncf. Appendix.
3 Corr. acc. to Rnam-biad. The MS. has here also ft
JOO ANALYSIS OF
The Aim of the Mahayanistic Activ ity. f
= theg-chen sgrab-pahi ched-du-bya-ba. Kar. I, 42.(6).
[I. : Definition ace. to Don. 2. The 3 varieties of uddesa.
Concordance with the Pane, and Ast. 3. Explanation of Skabs. etc
4. Limits.]
1. D e f i n i t i o n : The ultimate goal which the
Bodhisattva is to attain by his activity.
[Don. 6a. 6.] byafi-sems sgrub-pa hjug-pahi thob-
bya mthar-thug.
2. V a r i e t i e s : (1) The greatness of intellec-
tual power which makes one superior to all living
beings.^^TcTliTcttf^TWIit^ = sems-can h
u
n-gyi mchog
-nid-Jiyi sems chen-po-fiid.
[Pane. I. 180a. 3.cihi slad-du b yan- chub- sems-
dpah sems-dpah chen-po zes-bgyi. The same in Asf.
18. 11. %5T 3>H*!fa WRF3- ^fiOTfSTT ^fraxSf fcî m For
what reason, O Lord, the Bodhisattva is called the Maha-
t
sattva, the Great Being?The answer follows: Pane. I.
&*' / 180a. 4.bcomldan~hdas~k.yis bfyah-stsal-pa. Rab-hbyor
sems-can-gyi phun-po chen-po hes-pahi phul-byed-par-
hgyur-bas. dehi-phyir byan-chubsems-dpah-la sems-dpah-
chen-po zes-byaho.Ast. 18. 12, 13.
RT I
The Lord said : He attains the state of predominance
over a great multitude of living beings. In this sense the
Bodhisattva is called "t he Mahasattva, the Great
Being' \ ]
i
.,
(2) The greatness in the removal (of the Obscura-
tions). ^*!FRfCr^ = spoh-ba-chen-po-hid.
[Pane. I. 182b. 4.yohs-su-mya-han-las mi-hdah-bar
lta~ba rab-tu-spah-bahi slad-du chos ston~par~bgyid.
Ast., 19. 4 , 5.
1
I
Without passing away into Nirvana he will teach the
Doctrine conducive to the removal of the erroneous philo-
1 This is preceded by an indication of the different erroneous
v iew s (drsfi).
sophical views. For this reason the Bodhisattva is called
*'the Mahasattva," the Great Being.]
(3) The greatness in the process of cognition.
^fifiWWfTSf = rtogs-pa chen-po.
[Pane. I. 183a. 6.byah-chub-\yi sems. mi-mnam-
pa dan-mriam-pahi sems. nan-thos dan ran-sahs-rgyas
thams-cad daft thun-mon-ba ma-lags-pahi semsAst.,
19. 8-11.
J I The mind (of the Bodhisattva) striving after
Enlightenment is the mind directed towards the attain-
ment of Omniscience; it is the incomparable mind which
has nothing in common with that of the Sravakas and the
Pratyekabuddhas.
1
]
The first of these is synonymous with the special
Omniscience of the Buddha,
2
the cognition of all the
absolute and empirical aspects of existence; the second
is the removal of the Obscuration of Ignorance/ and the
third includes the Buddha' s Mental Effort, his Commisera-
tion, altruistic thoughts, and Love.
3. . [Skabs. I. 262b. 4-5.] ji'lta ji-sned rtogs-pahi mam-
m\hyen de dah-po dan ses-sgrib spans-pa de ghis-pa dan.
sans-rgyas-liyi sems-bs^tjed shin-rje lhag-bsam byams-
sogs mams rtogs-pa chen-po yin.
In such a form the threefold aim of the Bodhisattva*s
Activity is indicated. This aim is similar to that of a
king who wishes to conquer in battle. (Such a king) has
to annihilate all the hostile forces,
4
to take possession of
all the ground that is to be gained, and to attain a pre-
dominant position with regard to all (the other kings).
[Rnam-bsad. 116b. 2.] rgyal-po gyul-du hjug-pa
dah-chos-mtshuhs-par mi-mthun-phyogs ma~lm-pa spahs^
pa dan. thob-bya ma-lus-pa thob-pa dan. rah-fiid ^wn-gt/i
1 For the detailed explanation of this passage ace. to the
Abhis. alokacf. Appendix.
2 sarvct-aJzara-jnata.
3 jneya-atiarana.
4 Corresponds to prahana-mahattva. The others corresp, to
adhigamarnahattva and sarvasattva-agrata-citta-mahattva res*
pecti^t'y . ' " "
:
'
102 ANALYSIS OF
mchog~nid~du byed-pahi ched-du-bya-ba gsum-gyi doit
yin-no>
4. L i m i t s : (The 3 ultimate aims) are confined
exclusively to the Stage of the Buddha.
1
[Don. 6bi 1.] sa-mtshams sans-rgyas-kyi sa kfr~
nqtr yod.
I This seems contradictory to the passages of the Sutras quoted
&bove where the individual spoken of is the Bodhisattva (and not
the Buddha). We have to understand them in the sense of : "the
Bodhisattva when he has become a Buddha."
The Mahaylnistic Activ ity
J = theg~chen-sgrub-pa.
[I. General definition. 2. Concordance with the first seven
subjects of Prajna-paramita. . 3. The four varieties of pratipattif
their definitions, etc.]
1-2. D e f i n i t i o n : The action which, on the
basis of the Mental Effort of the Mahayanist Saint, is
directed towards the attainment of Supreme Enlighten-
ment and pursues a twofold aim.
1
[Don. 6b. 1.] iheg-chen sems~bsfyyed~pa~la brten-*
nas bla-med byah-chub~k.yi ched-du don gfiis sgrub-pahi
bya-ba de theg-chen sgrub-pahi mtshan-nid*
After the indication of the ultimate goal (of the
Bodhisattva), it is spoken of the activity for the attainment
of this goal. (This activity) is the action which, as re
gards the 3 kinds of Omniscience (as they are demons-
trated in the first 3 adhikaras) as the object (of study,
analysis and meditation), has for its basis all the virtuous
elements in general. Being viewed in the aspect of each
of the 4 Methods of Realization? beginning with the intui-?
tion of all the aspects (of the 3 kinds of Omniscience),
it is the action which is based upon the 6 Transcendental
Virtues.
2
1 I.e. the weal of oneself and of other living beings (sVarthm
and parartha). Sic. ace. to Sutralamkara, V. I.maharthasarnpadanA-*
\ftya~hari\a (pratipattih).
2 This refers to the order in which the Activity of the Bodhi-
sattva is demonstrated in the Prajna-paramita-sutras and is to be
understood as follows :The 3 kinds of Omniscience are spokten df
in the Prajna-paramita, in the parts which correspond to the first
3 Adhikaras of the Abhisamayalamkara (and in the latter itself) ai
the object of action (pravrtti-visaya hjug-pahi yul)t In the said 3
Adhikaras the process of realization of the 3 kinds of Omniscience,
taken separately is exposed as being founded upon all the virtuous
elements in general. Among these the 6 Transcendental Virtues are
not especially pointed to (with the exception of the passag
summarised in Kar* I. 43,on the Action of the Outfit); In the
following 4 Adhikiras, the same process of intuition or the activity
of the Bodhisattva is demonstrated as the action which with respect to
each of the 4 Methods of Realization (catvarah prayogah sbyor-ba
bzi)t is founded upon the 6 Transcendental Virtues. The lattdr are
especially indicated in Chapter IV. Kar. 7.~-*-daha-6iladi-caryaija j
in Chapter V. Kar. 22.-e\aik<asyait)a danadau, in Chapter VI.
'Kar. 1.danena prajnaya yavat;' in Chapter VII. Ka!r I.efot-
lisanavabodho* yarn jneyo danadina rhuneh. (Rnam-bsad. 118b. 3-119a
3.). "Founded upon the 6 Transcendental Virtues" means "to be
J.04 ANALYSIS OF
[Abhis. aloka, MS. 63a, 16~b4.]
[Sphutl 21b. 6-22a. 2.] thams-cad-mkhyen-pa-nid
gsum-gyi yul-la spyir dge-bahi chos-fyyi Hen-can dan rriam~
pa-faun mnon-par-rdzogs-par-ftogs-pa-la-sogs-pa mnon*
par-rtogs-pa re-re zih pha-rol-tu~phyin~pa drug-gi rten-can-
gyi bya-ba-ni sgrub~pa~ste.
3. V a r i e t i e s : (1) T h e A c t i o n of t h e
O u t f i t , characterized by the greatness of (the
Bodhisattva's) resolve ^n!p|f?Wff%; = go-chahi sgrub-pa,
1
bsam-pa rgya-che-ba.
( 2 ) T h e A c t i o n o f t h e A c c e s s , c h a r a e -
brought to accomplishment by means of them'* (Gser. I. 268b, 6.).
Accordingly, the activity of the Bodhisattva, viewed in the aspect
of the first Method of Realization (sart)a-ak.ara~abhisambodha) is re-
presented as the practice of the 6 virtues with effort. At the culmi-
nating moments of the Path (murdha-abhisamaya) the action of the
Bodhisattva is a practice of meditation over the 6 Virtues
without effort in a quiescent form. In the progressive Process of
Illumination (anupurva-abhisamaya), the 6 Virtues are contemplated
in a gradual order, in connection with the other virtuous elements.
This is done in order to bring the said Virtues to the highest point
of perfection and power. Finally, the activity at the time of the
ultimate momentary intuition is the yoga of him who has come to
the full cognition through the practice of the 6 Virtues, each of
them taken separately. As regards the Cosmical Body it represents
the final result; at the time when it is fully realized the "Activity'*
i.e. the Path is considered to have taken an end. Therefore, the
Activity (pratipatti) docs not represent the subject matter of the 8th
Adhikara (Gser. I. 268a. 6-b. 1). So far as regards the order of
exposition of pratipatti in the Prajna-paramita-sutras and in the
Abhisamayalamkara. It belongs to one of those exceedingly com*
plicated schemes which characterize our work and must be put in
connection with the system of the 4 Methods of Realization. (Cf.
above and "The Doctrine of Prajnaparamita etc.," p. 68-72). The
varieties of the Mahayanistic Activity, as we shall see presently, are
4 in number. The first of them, viz. the Action of the Outfit
(samnaha-pratipaiti) is the most general form, being another synonym
of the Mahayanistic Path as a whole.Ibid, p, 73.
1 Abridged go-sgrttb. This is the usual abbreviation in the
Tibetan manuals.
105
terized by the greatness in the (meditative) practice.
/WTTOfSTCfttt =hjug~pahi sgrub-pa.
1
sbyor-ba rgya-che-ba.
(3) T h e A c t i o n of A c c u m u l a t i o n ,
characterized by the greatness of the Accumulations of
Virtue and Transcendental Wisdom. W
tshogs-fayi sgrub-pa.
2
tshogs-gnis rgya-che-ba.
4 T h e A c t i o n of t h e I s s u e , which inevi-
tably brings about the attainment of Omniscience. f^fiT-
Tjfft
1
?!^ =nes~hbyun sgrub-pa. rnam-mkhyen gdon-mi-za-
bar hbyin-par-byed-pa.
T h e L i m i t s of t h e 4 A c t i o n s a ce .
t o A s a n g a .
3
The (initial degrees of) the Action of the Outfit and
that of the Access, the essence of which, in a direct and
indirect form, consists in Training,
4
are included in the
Stages of Accumulating Merit
3
and those of Action in
Faith,
6
respectively. The Action of Accumulation beginv-
ning with (the Accumulation of) Charity and ending with
that of Memory, is included in the highest sub-division of
the Degree of Highest Mundane Virtues, which represents
the most actual, essential part of the Path of Training.
The Action of Accumulation which refers.to the Stage of
Joy, the first (of the 10 Stages of the Bodhisattva) re-
presents the Path of Illumination. The Action of Accu-
mulation which, by its essence, represents (the process of
intuition on) the second Stage and the rest, refers to the
Path of Concentrated Contemplation. The Action of
Accumulation which consists in (the realization of) the
antidotes, relates to both the Paths (i.e. that of Illumina-
tion and of Concentrated Contemplation). Finally, the
Action of the Issue has for its basis the Path of Concen-
1 Abridged ; hjug-sgrub.
2 Abridged : tshogs-sgrub.
3 Here we have "the initial limits** (ma-mthah), i.e. the Degrees
of the Path where this or that action is considered: to have its
beginning.
4 I.e. in the training for the attainment of the position of a
Saint. Cf. above, under citta-utpadaprathama-pramudita~bhumi~
pmvesa-prayoga-marga.
5 I.e. the Path of Accumulating Merit (sambhara~marga = tshogs-
lam). Cf. **The Doctrine of Prajna-paramita etc.", p. 33. sqq.
6 adhimuk,ii'carya-bhurtti = mos-pas spyod-pahi sa is a synonym
of the Path of Training. Cf. above and "Doctrine of Pr. par.,**
P 37.
ANALYSIS OF
trated Contemplation (or that part of it which is included
in the 3 last Stages of the Bodhisattva).
1
This is the point
of view of the Saint Asanga.
[Abhis. aloka, MS. 63b. 564a. I.]
2
As regards the intuition of the Cosmical Body, the
Activity of the Bodhisattva is not associated with it, since
this last intuition is the ultimate result, where there is na
action anymore.
[Abhis. aloka, Ms. 63b. 4-5.]
[Tg. MDIO. VI.
3
63a.
rtogs~pa-la ni ma-yin~te
yod misrid~do.
chos-kyiskuhi mhon-par-
f de-la bya-ha
ANALYSIS
OF THE
ABHISAMAYALAMKARA
(FASO. II)
BY
1 Rnam-bsad, 120a. 5.dag-pa sa-gsum-gyi sgryb-pa nes-
hhyun-sgrub-par......... dag-pa sti. gmmt "the 3 pure Stager.** are the
last 3 Stages of the Bodhisattva. Cf. /'Doctrine of Pr. par.", p. 57,
2 For the Tib. version cf. Appendix. Cf. also **Doctrine of
Pt. par.", p. 87, note 3.
3 Tib. text of the Abhis. aloka.
LUZAC & CO.,
46, Gr eat Russell Str eet,
LONDON
1936
Calcutta Oriental Series, No. 27
ANALYSIS
OF THE
ABHISAMAYALAMKARA
(FASO. II)
BY
LUZAC & CO.,
46, Great Russell Street,
LONDON
1936
.oVi .eo
SUIT '](>
A3A2MAJAYAMA8IH3A
(Ti
Printed and published by J. C. Sarkhel, Esqr.s
at the CALCUTTA ORIENTAL PRESS, 9, Panchanan
ya
.G.dH
f
fl3JJIMfl3aO .3
.OD A DAXUJ
MOQHOJ
VI I . The Action of the Outfit.
^t Sff%q% = go-chahi sgrub-pa Kar. I. 43.(7),
[I. . Definition ace. to Don. 2. The Action of the Outfit ace. to
the Abhis. aloka. 3. Separate indication of the 6 Transcendental Virtues
and concordance with the Pane.].
1. DEFINITION OF SAMNAHA-PRATIPATTI ACC. TO DON.
D e f i n i t i o n : It is the yoga of the Mahayanist Saint
who grasps by detailed analysis the 6 Transcendental Virtues,
Each of the latter fully includes the elements of all the others
(as its component parts).
[Don. 6b. 2] phyin drug re-rehi nah-du drug-drug
tshan-bar bsdus-nas hams-su-len-pahi ses-rab~kyis zin-pahi
sems-dpahi rnal-hbyor.
The Action of the Outfit is a synonym of the Mahayanistic
Path as a whole.
1
[Ibid.] de dan b\?an~sems~fyyi lam don-gcig.
V a r i e t i e s : There are 6 principal varieties to be dis-
tinguished, the first being the Outfit with the Climax of Charity
and the lastthe Outfit with the Climax of Wisdom.
[Ibid. 6b. 3.] db))e~na sbyin-pahi go-sgrub-nas ses-rab-
kyi go-sgrub bar drug yod.
In detail, the varieties of the Action of the Outfit are 36
in number, since the action concentrated upon each of the 6
Transcendental Virtues contains the elements of all the six,
to wit, beginning with the Outfit with the element of
Charity in the 1 ranscendental Virtue of Charity, and ending
with the element of Highest Wisdom relating to the same
virtue (i.e., that of Charity) and so on with all the
six respectively.
In the Paiic. the passage concerning the Action of the
Outfit begins I. 185a. 6 sqq.
de-nas ishe-dah-1dan-pa Byams-rnahi bu Gah-pos. bcom-
Idan-hdas-la hdi-skfld ces gsol-to. bcom-ldan-hdas don gan-gi
slad-du byan-chub-sems-dpah sems^dpah^chen-po zes-bgyi-ba
de-la bdag~kyan spobs-pa sfyyeho. bcom-ldan-hdas-kyis b\ah~
sisal-pa Gah-po \hyod-lîs spobs-pa slêd-cig. Gah-pos gsol-
pa bcomldan-hdas de-ni go-chd-chen-po bgos-pahi sems-can
lags-le, etc.=Dutt, 175. 3. Ast. 20. 9-11.
I Cf, "Doctrine of Pr.-par. p. 73.
H
108 ANALYSIS OF
Thereafter the reverend Puma, the son of MaitrayanI
addressed the Lord as follows : O Lord, I must likewise
have a clear insight, for what reason the Bodhisattva is called
"the Mahasattva," the Great Being.The Lord said:Be
thou,. O Purna, possessed of this clear insight.Purna then
said:O Lord, he (the Bodhisattva) is a being who is
e n d o w e d w i t h t h e G r e a t O u t f i t , etc.-
THE 6 TRANSCENDENTAL VIRTUES AS ANALYSED IN SKABS. IN
ACCORDANCE WITH THE SUTRALAMKARA.
I. Definition of the Climax of Charity; The Trans-
cendental Wisdom of the Bodhisattva characterized by the
will of granting gifts.Is endowed with 4 characteristic
features.
[Skabs. I. 271a. 3-4] chos bzildan-gpi gion-bahi
sems-pahi cha-nas-bzag-pahi pe-ses de. sbpin-pahi phar-
phpin-gpi mtshan-nid.
The 4 characteristic features are:
1
(a) the rejection of the
points to be shunned as any of the 7 kinds of attachment (to
worldly objects) and of envy,
2
(b) the cognition of Non-sub-
stantiality,
3
(c) the fulfilment of the desires of others
4
and (d)
the conversion (of others) to the Paths of the 3 Vehicles by
means of Charity.
5
[Skabs. I. 271a. 4-5] chos bzi ni chags-pa bdun gah-

run dan ser-sna ci-rigs fiams-pa dan. ston-nid rtogs-pa dan.
gzan-gpi re-ba rdzogs-pa dan, sbyin-pas bsdus-nas theg-pa
gsum-du sminpa gah-ruh bped-pd bzi yin.
2, Definition of the Climax of Morality; The Trans-
cendental Wisdom (of the Bodhisattva) characterized by the
! Sutralamkara. XVI. 8.
2 matsarya. The text ed. by Prof, S. Levi has tatparyasya
(sic, instead of matsaryasya) prahtnatvat.
3 Commentary : nirvik.alpa-jnana-sahagatam dharrrM-na.ratmya-
prativedha-ybgat.
4 Ibid, sarva-iccha paripuraâtn yo yad icchail tasmai tasya *
danat.
5 Ibid, danena sattvan samgrhya trim yanesu yathabhavya-
niyojanqthaving united the converts by means of Charity (as one
of the samgraha-vastu) etc.
will of preserving (moral purity).Is endowed with 4 charac-
teristic features.
1
[Skabs. I. 271b. 2.] chos bzi-ldan-gyi smh-bahi sems-
pahi cha-nas-bzag-pahi ye-ses de. tshul~khrims-kyi phar-
ph\)in~gyi mtshan-nid.
3. Definition of the Climax of Patience ; The Trans-
cendental Wisdom characterized by the virtuous element of
steadfastness.Is endowed with 4 characteristic features.
2
[Skabs. I. 271b. 2-3.] chos bzi-ldan-gî mi-hkhrugs-

pahi dge-rtsahi cha-nas-bzag-pahi pe-ses de. bzod-pahi phar-
phyin-gyi mtshan-nid.
4. Definition of the Climax of Energy; The Trans-
cendental Wisdom characterized by the perseverance in the
practice of virtue.Is endowed with 4 characteristic
features.
3
[Skabs. I. 271b. 3-4.] chos bzi-ldan gyi dge-ba-la pan-

dag-par-spro-bahi cha-nas-bzag-pahi ye-ses de. brtson-hgrus-
kyi phar-phyin-g$i mtshan-nid.
5. Definition of the Climax of Concentration; The
Transcendental Wisdom characterized by a virtuous concentra-
tion of the mind upon one point.Is endowed with 4 charac-
teristic features.
4
[Skabs. I. 271b. 4-5] chos bzi-ldan-gpi dge-bahi sems

rtse-gcig-pahi cha-nas-bzag-pahi pe-ses de. bsam-gtan-gyi
phar-phpin-gyi mtshan-nid.
6. Definition of the Climax of Wisdom;
5
The Trans-
cendental Wisdom characterized by the thorough analysis of
the elements of existence.Is endowed with 4 characteristic
features.
6
I Sfltral. XVI. 9.The first characteristic feature is the rejection

of immorality (dauhilya=hchal~bahi tshul-khrims). The rest are the
same as with dana-paramila,
2 Sutral. XVI. 10.The first characteristic feature is the rejection
of wrath (kradha khro-ba). The other 3 are the same as with dana-
paramita.
3 Ibid. XVI. II.The first char, feature is the rejection of
lassitude (lzaustdya = le-lo). The others are the same as with ddna-
paramita.
4 Ibid. XVI. 12.The first char, feature is the rejection of
distraction (vik.&pa~rnatn~gyen). The other 3ditto.
5 As one of the 6 paramitas.
6 Sutral. XVI. 13. The first char, feature is the rejection of
incorrect analysis (dausprajfiya = ses rab-hchal-ba). The other 3 ditto.
no ANALYSIS OF
ft
[Skabs. I. 271b. 5.] chos bzi-ldan-gyi chos rab-tu rnam-
par-hbyed-pahi
1
cha-nas~bzag~pahi ye-ses de. ses-rab-kvi
phar-phyin-gyi mtshan-nid.
2. THE ACTION OF THE OUTFIT ACC. TO THE ABHIS. ALOKA.
We have thus the 4 Actions, viz. of the O u t f i t , the
A c c e s s , the A c c u m u l a t i o n , and the I s s u e ,
which as regards their essence, represent the activity (of the
Bodhisattva) on the Pat hs of Training, Illumination, Concen-
trated Contemplation, and on the Special Path. Among these,
the Action of the Outfit which, essentially, is a manifestation
of the Bodhisattva's energy, is to be discussed presently :
[Abhis. aloka, MS. 64a, I ]
2
TTCT'
[Sphut. 22a. 2-3.] de-ltar ji-lia-ha-bzin-du sbyor-ba
dan. mthoh-ba dan. sgom-pa dan. \nyad~par-gyi lam-gyi
ho-bo-nid-kî sgrub-pahi mishan-nid go-cha dan. hjug-pa
dan. ishogs dan. hes-par-hbyuh-ba-tnams-liyi nan-nets
brtson-hgrus-kî ho-bo-hid-liyis dah-po go-chahi sgrub-pa
gsufis-pa.
THE 6 TRANSCENDENTAL VIRTUES AS BEING ALL OF THEM THE
COMPONENT PARTS OF THE CLIMAX OF CHARITY.
1. Wi t h t he Bodhisattva who practises
Charity, t he Outfit wi t h t h e C l i m a x
the Climax of
of C h a r i t y
h
y y
par excellence is brought to accomplishment by granting the
gift of the Doctrine, etc.
[Abhis. aloka. MS. , 64a. 7-9]
[Tg. MDO. VI.
3
63a. 8-bl.] byan-chub-sems-dpah
sbyin*pahi pha-rol~tu-phyin-pa4a spyod-pa-na chos-fyyi sbyin-pa-
la-sogs-pa sb\?in~par-byed~pas sbyin-pahi pha~tol-tu~ph\}in-pahi
go-cha yin-no.
2. With the same (Bodhisattva who practises the Climax
of Charity), the Outfit with the C l i m a x of M o r a l i t y
Is brought to accomplishment by the rejection of thoughts pecu-
liar to the Sravakas etc. (i.e. of the desire of attaining Salvation
exclusively for one's own benefit).
1 dharmapravicaya.
2 The order of the MS. is inverted.
3 Tib. text of the Abhis. aloka.
THE ABHI5AMAYALAMKARA
LAbhis. aloka, MS. 64a. 9-10]
111
[Tg. MDO. VI . 63b. 1] de-hid nan~thos-la-sogs~pahi
yid-la-byed-pa \jons~su~spans-pas tshul-khrirn^kyi pha-rol-tu-
phyin-pahi go-chaho.
1
3. The Outfit with t h e C l i m a x of P a t i e n c e
(or of Steadfastness) is brought to accomplishment by master-
ing the Doctrine of Omniscience, by finding satisfaction with
it and by the analysis of its elements. Moreover (it is brought
to accomplishment) by enduring harsh words etc. from all human
beings.
\
[Tg. MDO. VI. 63b.. 1-2.1 Je-nid rnam-pa-thams-cad~
m\h\)en~pa"fiid~kyi chos-rnams-la bzod-pa dan mos-pa dan. ne-
bar~rtog-pa dan skê-bo thams-cad~kyi mi'Snan-par-smra-ba-nid
bzod~pas~na bzod-pahi pha-rol~tu~phyin~pahi go-chaho.
2
4. The Outfit with t h e C l i m a x of E n e r g y
(with the same Bodhisattva who practises the Climax of
Charity) is brought to accomplishment by arousing zeal, in order
that the roots of virtue might grow higher and higher.
[Tg. MDO. VI . 63b. 2-3.] de-nid dge-bahi rtsa-ba
gon-nas goh-du mnon-par-hpheUbar-bya-bahi-phyir hdun-pa-la-
1 Pane. I. 186a. 7-8.gzan-yan byan-chen rnam~pa-thams-cad-
tnkhyen~pa~nid dan-ldan-pahi yid la-bya-bas shyin-pa yons-su-gton
zin. nan-ihos dan ran-sans-rgyas-kyi saty don du yons~su~mi-bsno~ba
hdi-ni. byan-chen ses rab-\yi pha-rol-tu-phyin-pa-Ja spyod-dh sbyin-pa
yohs-su-gton-bahi tshul-khrims-fyyi pha-rol-tu-phyin-pahi go-chaho. =
Dutt, 176. 1012.Again, the Bodhisattva, the Mahasattva,
with his mind directed towards the attainment of
the Omniscience of the Buddha, practises Charity, but does not
transform it into a component factor for the attainment of the
Stage of a Sravaka or Pratyekabuddha (Arhat) This is the
Ou t f i t w i t h t h e C l i ma x of Mo r a l i t y of him who
practises the highest form of Charity.
2 Pane. I. 186a. 8-b hgzan-yan rnam~pa~thams~cad~
mfyhyen-pa-nid dan~ldan-pahi yidla-hya-bas. chos de-dag-la bzod-pa
dan mos-pa dan. rten pa hdi-ni. sbyin-pa yons~su-gion-bahi bzod pahi-
pha-rol-tu-phyin-pahi go-chaho. = Dutt, 176. 1214.
ANALYSIS OF
sogs-pq bs\yed-pas-na brtson-hgms-î-pha-rol-tu-phyin-pahi
go-chaho.
1
5, The Outfit with t h e C l i m a x of C o n ce n -
t r a t i o n (with t he same Bodhisattva who practises the
Climax of Charity) is brought to accomplishment by the attain-
ment of a state of mind-concentration which it is impossible
to bring about, if one is an adherent of the other Vehicles
(i.e. of the Sravakas and Pratyekabuddhas). By the force of
this concentration, the roots of virtue become directed towards
the attainment of Supreme Enlightenment.
[Abhis. aloka, MS. 64a. 15b.
TO^
[Tg. MDO. VI. 63b. 3-4J de-nid theg-pa gan dan-
ma-hdres-pahi sems-rtse-gcig-pa-nid-kyis dge-bahi risa-ba de
bla-na-med-'pa yah-dag-par-rdzogs-pahi bpan-chub-tu bsno-
bar-by ed-pa-la dmigs-pa bsam-gtan-gyi pha-rol-tu-phyin-pahi
go-chaho.
2
6. The Outfit with t h e C l i m a x of W i s d o m
(with the Bodhisattva who practises the Climax of Charity) is
brought to accomplishment by taking the point of view similar
to that of a conjurer who produces magical apparitions.
3
(Such
a conjurer has the perfect notion that the forms produced by
him are unreal. Similar is the standpoint of the Bodhisattva)
who has the intuition of all the separate elements as being
unreal.' -Through this .the relative character of the giver, the
object that is given, and the person who receives
4
is cognized.
i
1 Ibid. 186b. 2-3.gzanyan brtson-hgrus msfia-par mi-
byea-pa hdi ni sbyin-pa yons su-gtoh-bahi brtson-hgrus^yi pha-
rol-tu-phyinpahi go-chaho. =Dutt, 176. 1416.
2 Ibid. 186b. 3-5.gzan-yan '..hdi-ltar rnam-pa-thams-cad-
mkhyen-pa-fiid dan-idan-pahi yid-la-bya bats serhs-rise-gcig-
tu-byed cin. de-la dmigs-pa gcig-pas nan ihos dan ran-sansrgyas
dan-ldan-pahi sems-bskyed~pa-rnams-kyi go-mi hbyed-pa hdi-ni
sbyin-pa yons-su-gton-bahi bsam-gtan-gyi phar-phyin-gyi go-chaho.
Dutt, 176. 1619.
3 Cf. above.
4 Lit. "Through the non-perception of the giver, the object
given and the person who receives. **
THE ABH IS AM A YAL AMKAR A 113
[Tg. MDO. VI. 63b. 4-5] de-nid sgyu-mahi mam-pa-
Ita-buhi hdu-ses-Ia ne-bar-gnas-pas
1
sbyin-par-bya-bo dan
sbyin-pa-po dan len-pa-po ne-bar-ma-dmigs-fja-ni ses-rab-kyi
pha-rol-tu-phyin-pahi go-chaho.
In such a form we have, with the Action of the Outfit,
the first group of six as relating to the Climax of Charity.
In a similar way we have the second group of six with respect
to (the Bodhisattva) as practising the Climax of Morality,
2
the
thirdcontaining all the 6 Virtue as the component elements
of the Climax of Patience (or of Steadfastness)
3
the
fourth group (as the component elements of) the Climax of
Energy,
4
the fifth group as referring to the Climax of Concen-
tration,
5
and the sixth group with respect to (the Bodhisattva
as) acting in the field of the Climax of Wisdom.
(i
So we have
6 groups of six. There are accordingly 6 actions of the Outfit.
Each of these has 6 component elements, there being a simi-
larity between Charity and all the other Virtues (in this respect).
[Abhis. aloka, MS. 64b. 3-9. ]
7
3RTf5lfcf-
VIII. The Action of the Access.
-hjug-pahi sgrub'pa. Kir. I. 44, 45. (8).
[1. Definition ace. to Don. 2. The 9 Varieties of prasthana-
pratipatti; concordance with the Pane.].
D e f i n i t i o n : I he action of starting on the realization
of the elements which are the factors and the result; of the
1 The translator evidently read : maya-akara-samjnd-upastha-
ncna instead of maya-kara Ace. to his version :"by having
the notion of the illusionary character (of the elements)."
2 Pane. I I97a. 2-67. (ends :) byan-chen tshul-khrims ky*
pha-rol-iu-phyin-pa-la de-ltar spyod-pa ni pharol-iu-phyin-pa drug
thams-cad yons-su-hdzin-ie = Dutt, 177. 1617.The Bodhisattva, the
Mahasa,ttva, who practises the Cl'max of Morality, takes recourse to all
the 6 Virtues.
3 Ibid. 187b. 7188b. 4. 4 Ibid. 188b. 4189b. 3.
5 Ibid. 189b. 3190b. 2. 6 Ibid. 190b. 2191b. 2.
7 Tib. versionCf. Appendix.
114 ANALYSIS OF
Mahayanistic Path, Transcendental analysis which is the
result of concentration plays here a predominant part.
1
[Don. 6b. 5-6.] sgom-byun gtso~bor-g\?ur-pahi sgo-nas
theg-chen-gyi rgyu-hbras ci-rigs-la hjug-pahi bya-ba.
THE 9 VARIETIES OF THE ACTION OF THE ACCESS ACC. TO THE
ABHIS. ALOKA".
(The Bodhisattva who has become endowed with) the
Outfit, can obtain the Access to the properties (of a Mahay a~
nist Saint). Accordingly with respect to the Action of the
Access it is said (in the Sutras):
2
The Bodhisattva who has
obtained the access to the Great Vehicle and has mounted the
Great Vehicle.The etymology of the word ydna (in Maha-
yana) can be both objective and instrumental. Thus, we have
first the Bodhisattva who secures the access to Mahayana as
consisting of the elements which represent the factors and the
result (of the Path). Thereafter the Bodhisattva is spoken of
as ascending on the Mahayana, (by means of it) in as much as
he comes to higher and still higher degrees of perfection. This
is the Action of the Access which represents the subject-matter
(of the passage of the Sutras which has been quoted).
[Abhis. aloka, MS. 65a. 3-9] ^
1 W
[Tg. MDO. VI . 64a. 3-6.] de-ltar go-bgos-pa-la hjug-pa
hbyun-bas gfiis-pa hjug-pahi sgrub-pa bstan-par-bya-bahi-phyb
sems-dpah-chen-po theg-pa-chen-po-la yah-dag-zugs-pa theg-pa-
chen-po-la yah-dag-par-gnas-pa zes-bya-ba gsuhs-te. theg-
pahi sgra-ni las dan byed-pa sgrub-pa-nid yin-pahi-phîr dan-
po hjug-pahi sgrub-pces theg-pa chen-po rgyu dan hbras-
buhi bdag-nid-can-gyi chos-la hjug-pa-yin-la phyis gon-nas
gon-du khyod-par rtogs-pas yah~dag-par-gna$~pa-\)in-pas tshig
gnis smos-so. de \?an hjug-pahi sgrub-pa hdi don-gyis
hphen-pa pn-te.
(The varieties of it) are as follows :
1. First of all, in order to bring the mind to a state of
complete firmness, (the Bodhisattva secures) t h e a c c e s s
1 prasihana-praHpatti begins with the Path of Training
where the Bodhisattva first becomes possessed of bhavanamayi-
prajna.
2 Ast, 20. H.
THE ABHISAMAYALAMKARA 1-15
t o t h e (4) D e g r e e s of T r a n c e (in the world of
Ethereal Bodies) and t h e (4) D e g r e e s of M y s t i c
A b s o r p t i o n i n t h e I m m a t e r i a l S p h e r e ,
with their aspects, characteristic marks, and features* He
(gradually) enters (these states of transic meditation) and then
rises up (from them, after the practice of them is brought to an
end).
[Abhis. aloka, MS. 65a. 9-1 1. ] ^cT ÎT^\ f^TTft^FÎTF?
1
(44a.). ^
[Tg. MDO. VI . 64a. 6-7.] hdi-lta-ste. dah-po em
br tan-par-by a-bahi-phyir rah-gi mam-pa dan rtags dan tntshan-
ma-mams-liyis bsam-gtan dan gzugs-med-pa-la snoms-par-hjug-
pa dan Idan-pahi
2
hjug-pa yin-no.
3
2. Thereupon, when his mind has attained the state of
complete firmness, he becomes fully trained in the practice of
virtue and wisdom. He obtains, accordingly, t h e a c c e s s
t o t h e 6 T r a n s c e n d e n t a l V i r t u e s .
4
' The
latter are (with him) perfectly pure as regards the 3 aspects, viz.
the object given, the giver, and the person who receives etc.
[Abhis. aloka, MS. 65a. 11-13.] ^Rf:
(44a.).
[Tg. MDO. VI. 64a. 7^8.] dchi hog-tu sems brtan-par-
gyur-pa-ni bsod-nams dan ye-ses-kyi tshogs-la slob-par-bya-
1 Corr. acc* to Gser.The MS. has : sthirik.aranat which is
confirmed by the Tib. sems brtan (xyl : bstan)^par-byas-pas, but
the correction of Gser; is unquestionably founded, if we corhpare
with the followingsthiri-bhuta-cittasya,
2 The Xyl. has Idan-pahi.
3 Pane. L 192a. 4.tshe~dan-ldan-pa So-rifti bu hdi la byan-
chert pha-rol-tu-phyin-pa drug-la spyad-de. de sbyin-pahi pha-rol-tu-
phyin-pa-la spyod^cin hdod-pas dben. adig-to mi-dge-bahi chos-kyis
cben-pa. rtog-pa dan-bcas. dpyod-pa danbeaspa dben-pa-1as^k.y^"
pahi dgah'ba dan bde-ba-can bsam-gtan dan-poAa fke-bar-hsgrubs-
ie gnas-so ( = vivik.tam kamair viviktam papaâir akusalair dharniaih
savitarâm sdvicaram vwek.
a
J
a
'Pî-^k,hatn praihamatn dhyanam
upasatnpadya viharati) etc. "etc. up to 192b; !.gzugs-med-pana
yod-pa hdi-dag-la nammi^hahi rnam-pa dan tshul dan mtshan-mas
mnam-par-gzag-cih Idan-bahi tshe yah mam pa-thams-cad-mizhyen-
pa-nid-du yons-su-bsno-ba hdi-ni byah-chen-gyi sbyin-pahi pha-rol-
tu~phyin-paho. = Dutt, 180. 28,
4 On the connection of the punya-jnana-sambhara with the 6
paramilas cf. my translation of Bu-ston's History, vol. I, pp. 111-112.
I
U6 ANALYSIS OF
bahyphyir sbyin-par-bpa-ba dan sbyin-pa-po dan len-pa-po-la-
sogs-pa hkhor gsum yons-su-dag-pas pha-rol-tu-phyin-pa drug-
gi hjug-paho.
1
3. Thereafter, (the Bodhisattva) who has brought to
accomplishment the Accumulation of Virtue and Wisdom,
becomes possessed of faith in the principle of the (Monistic)
Absolute. He, accordingly, obtains t h e a c c e s s t o
t h e P a th of t h e S a i n t (in which this principle is
directly cognized) and which consists of the Paths of Illumina-
tion, Concentrated Contemplation, the Ultimate, and the
Special.
2
[Abhjs. aloka, MS. 65a. 13-15.] <Rf:
i
=iTRf (44b.).
[Tg. MDO. VI. 64a. 8-b. I.] dehi hog-tu bsod-nams
dan pe-ses-kyi tshogs bsags-pa-ni de-kho-na-nid-la Ihag-par-
mos-pahi-phyir mthon-ba dan sgom-pa dan mi-slob-pa
dan khy ad-par-gyi lam gyi rah-bzin hphags-pahi lam-gyi hjug-
paho.
4
4. Thereafter, he who has fully penetrated into the
Essence of the Absolute, (begins to work for) the weal of other
living beings, in accordance with their needs. He secures
thus t h e a c c e s s t o t h e 4 1 i m i t l e s s n o b l e
a l t r u i s t i c f e e l i n g s , that of love, and the rest.
[Abhi s. aloka, MS. 65a. 15-16.]
(44b.).
[Tg. MDO/VI. 64b. 1-2.] dehi hog4u ehos-ntd-la
gzol-ba-ni bsam-pa-ji-lta-ba-bzin-du gzan-gyi don byed-pahu
phyir byarns-pa-la-sogs~pa tshad-med-pa bzihi hjug-paho.
3
1 Pane. I, 192b. 8 193b. 5.=Dutt, 180. 18-181. 12.
2 Ace. to the Pandit Sthirapala (Trilaksa), the Special Path
{visesa-tnarga) represents the 9th and the 10th Stages of the Bodhi-
sattva. (Gser. I. 278a. 3,\hy ad-par-gyi-lam sa dgu-pa dan bcu-paho
zes Hbum-pa hchad~la),
3 Sic, ace. to Tib. q. v. The MS. has darsana-bhavana-
aSaiksa-visesa marga-prasthanam.
4 Pane. 1. 193b. 5-8.(An indication of the 37 characteristic
features of Enlightenment, the 4 principles of the Saint, the different
Degrees of Trance, the supernatural faculties, the 10 Powers of the
Buddha etc. as the elements constituting the Paths mentioned.)
;=Dutt, 181. 1317.
5 Pane. I. 193b. 8194b. 5. (An indication of the 6 Transcen-
dental Virtues, as connected with the 4 limitless feelings.) = Dutt, 181.
18182. 21.
THE ABHISAMAYALAMKARA fl7
5. Thereupon, he who acts for the sake of other living
beings comes to the insight that t he insistence upon a realistic
standpoint in regard of the separate entities
1
is a fetter (that
binds one to the Phenomenal World).
2
He accordingly secures
t h e a c c e s s t o t h e s t a t e of t r a n s i t
m e d i t a t i o n in which he is n o m o r e p o s s e s s e d
of r e a l i s t i c v i e w s (regarding the separate ele-
ments).
[Abhis. aloka, MS. 65a. 16-b. 2.] cRf:
| = (44c).
dehi hog-tu gzan-gyi don-la
yin-pahi-phyir mi-dmigs-pa-
[Tg. MDO. VI. 64b. 2.]
hjug-pahi hchih-ba-ni dmigs-pa
la sbxtor-bahi hjug-paho.
3
6. After that (there arises the following question):Of
what kind must be the action of him who practises meditation
over the Non-substantiality (of the elements)?(Answer:)
He does not perceive the (separate reality of the) object and the
subject (of an action), as well as the action itself. (He acts
accordingly with the idea that his actcivity is) similar to that
of an illusionary being, and secures thus t h e a c c e s s t o
t h e p e r f e c t p u r i t y of t h e 3 i t e m s o f
a c t i o n .
[Abhis. aloka, MS. 65b. 2-4.] cfcT!"
a n
? j 5 (44d.).
[Tg. MDO. VI. 64b. 2-3.] dehi hog-tu no-bo-fiid-
msd-pahi rnal-hbyor dan-ldan-pa ji-ltar hjug ces las dan
byed-pa-po dan bya-ba ma-dmtgs-pas sgyu-mahi skyes-bu
bzin-du dhos-po thams-cad-la hkhor gsum yons-su-dag-pahi
hjug-paho.
4
1 Lit. *the perception* (ttpalatnbha, of the separate entities).
2 Or : "an impediment.* Gser. I. 288b. 1.dehi hchin*
bahatn bar-gcod ( = antaraya) mnon-zen (=abhinivesa) yin-pas.........
Cf. also Bodhicaryav, IX. 49.
3 Fane. I. 194b. 5-7.ishe-dah-ldan pa Sa-rihi hu gzan-yan
byan-chen-gyi theg~chen-ni. nan-ston-pa-nid ses-kyan dmigs-pahi
tshul-gyis ma-yin etc. =Dut t , 183. 13
Again, O reverend Sariputra, the Great Vehicle of the
Bodhisattva is as follows: He possesses the knowledge of the Non-
substanliality of the internal elements, but d o e s n o t ' ' p e r ce i v e
i t (as a separate entity), etc.
4 Pane. I. 195. 8b I. sbyin-pahi phar-phyin^la yan-dag-par
gnas-kyan des sbyin-pa yah mi-dmigs byan-sems yan mi-dmigs
len-pa yah mi-dmigs. = Dutfc, 183. 2021 rf.
r
ANALYSIS OF
i =
7. Thereupon (the Bodhisattva whose activity is thus
characterized by perfect purity, applies his energy for the reali-
zation (of the aim proposed). He thus secures t h e a c c e s s
t o t h e 3 u l t i m a t e a i m s , the greatness of intellec-
tual power through which one is superior to all other living
beings, and the rest.
[Abhis. aloka, MS. 65b. 4-6.] ^f TTc
(45a.).
[ Tg. MDO. VI . 64b. 3-4.] dehi hog-tu de-Uar yons-
su-dag-par spyod-pa-rnams rah-gi sgrub-par-bya-ba-la hbad-pahi-
phyir sems-can tyin-gyi mchog-nid-lî sems~chen-po-la-sogs-
pa ched-du-bya-ba mam-pa-gsum-gyi hjug-paho.
1
8. Thereupon, he who applies his energy for the reali-
zation of the ultimate aims, necessarily exerts himself in order
to secure the cognition of the minds of other living beings etc.
He obtains thus t h e a c c e s s t o t h e 6 s u p e r n a -
t u r a l f a c u l t i e s , the vision of the gods etc.
[Abhis. aloka, MS. 65b. 6-7.] g<p f g t
i =
(45a.).
[Tg. MDO. VI . 64b. 4-5.] dehi hog-tu ched-du-bya-ba-
la hbad-par-byas-pa rnams-ni gzan-gî sems ses-pa-la-sogs-pa-
li rtson-par-bêd-pa yin-pahi-phyir lhahi mig
2
-la-sogs-pa mhon-
par-ses-pa drug-gi hjug-paho.
s
T h o u g h h e a b i d e s i n t h e pr a ct i ce of t h e Cl i ma x of Ch a r i t y , h e
d o e s not pe r ce i ve ( t h e s e p a r a t e r eal i t y o f ) t h e a c t o f c h a r i t y
He d o e s not pe r ce i ve ( hi ms el f as) t h e Bodhi s a t t va ( wh o gr a nt s
t h e g i f t ) , a n d o f t h e p e r s o n w h o r e c e i v e s i t et c.
1 Pane. I. 195b. 8196a. 1. tshe-dan-ldan-pa Sa-rihi bu gzan-
yan byan-chen mam-pa thams-cad-mhhyen-pa-nid dan-ldan-pahi yid-la-
hya-ba ma~hdres-pas. bsgom-pa rnam-par-bsgom-pahi don-du. de mi-
dmigs-pahi t&hul-gyis byah-chub-hyi phyogs-kyi chos-mams ksgom-
mo. = Dutt, 184* 57. ff.O reverend &aripixtra, the Bodhisattva, the
Mahasattva, with his mind directed exclusively towards the attainment
of the Omniscience of the Buddha, in order to bring his meditation to
full accomplishment, contemplates the 37 characteristic features of
Enlightenment, without perceiving them (as having a separate reality
of their own).
2 The Xyl. has : lhahi dmigs.
3 Pane. I. 197a. 34.byan-chen sems dfaii-po (corr. ace. to
Gser. The Pek. ed. of the Pane, has :sems chon-po) bskyed* pa-nas.
snin-po byan-chub hdug-gi-bar-du mnon-par-ses-pa thams-cad yons-su-
rtog-par-byas-sin sems-can yons-su-smin~par~byed~do = Dutt, 184, 20
185. !__^9._-The Bodhisattva, the Mahasattva from the time of his
first mental effort, and up to the time when his Ultimate Essence
THE ABHISAMAYALAMKARA t!9
9. Thereafter, having obtained the supernatural faculties,
(rhe Bodhisattva) exercises his activity for the attainment of
Buddhahood, and thus secures t h e a c c e s s t o t h e
O m n i s c i e n c e of t h e B u d d h a .
[Abhis. aloka, MS. 65b. 7-8.] <M: 5nTTrPT?
(45b.).
[ Tg. MDO. VI . 64b. 5-6.] dehi hog-tu mnon-par-ses-
pa thob-pa-rnams-ni ht$hah~rgya-ba-nid-du spro-ba yin-pahi-
phyh mam-pa-thams-cad-mkhyen-pa-fiid-kyi hjug-pa yin-ie.
1
So we have 9 varieties, in accordance with the process of
cognition (on the Path). Such is the Action of the Access,
which by its nature represents the attainment of a correct posi-
tion and the (process of) mastering all the properties of a
Mahayanist; Saint.-
[Abhis. aloka, MS. 65b. 8-10.] t
[Tg. MDO. VI . 64b. 6-7.] de-ltar-na rtogs-pahi rim-
gyis yafi-dag-par-gnas-pahi mtshan-nid-can theg-pa-chen-
pohi chos mthah-dag gnon-pahi no-bo-nid hjug-pahi sgrub-pa-
ni mam-pa-dgu-fiid-du hgyur-ba yin-no.
L i m i t s : The Action qf t he Access begins with the
Degree of Heat of the Path of Training and lasts till the end of
the Process of Illumination.
[Don. 7a. 2.] sa-mtshams mos-spyod
2
sbyor-lam drod-
nas rgyun-mthahi bar-ro.
IX. The Acti on of Accumul ati on. ^*r R5ffcPTftf:=
Lshogs-kyi sgrub-pa. Kar. I. 46, 47-71. (9)
[1. Definition ace. to Don. 2. The first 7 varieties of
sambhara-pratipatti ace. to the Abhis. aloka. 3. The Accumula-
( t a l h a g a t a - g a r b h a z = gotra) a t t a i n s E n l i g h t e n m e n t , r e a l i z e s a l l
t h e s u p e r n a t u r a l f a c u l t i e s a n d b r i n g s t h e l i v i n g b e i n g s
t o m a t u r i t y .
1 Ibid. I. 197a. 7b. 1.des rnam-pa-thams-cad-mkhyen-pa-fiid-
kyi ye-ses thob-nas~\yah nan-thos dan raft-sans-rgyas thams-cad dan
lha dan 1%lu dan gnod-sbyin dan dri-za dan lha-ma-yin dan nam-
mk.hahi~1din dan mi-ham-ci dan Ito phye~chen-po dan mi dan mi-ma-
yin-pa-dan-bcas-pahi hjig-rten-gyis bskpr-bar mi-nus-pahi chos-\yi
hflhor-lo rab-tu-bsfyor-ro. =Dutt, 185. 10-11.Having obtained the
Divine Wisdom of the Omniscient, he swings the Wheel of the
Doctrine which none in this world, the human and the superhuman,
the gods, the Nagas, the Yaksas. etc. are able to swing.
2 adhimukti carya-bhiimi = prayoga-marga. Cf. above.
120
ANALYSIS OF
%
tion of Mental Quiescence (samaiha), of Transcendental Analysis
(vipasyana or vidarsana) and the following. K^jJ
1
The Accumulation
of Wisdom (jnana-satnbhara),the 20 aspects of sunyata ace. to the
Abhis. ijiloka, etc. 5. . The . AccumuIatio5r
<
~1SF
11
^lvlSrnS5^ (dharant-
sambhara), 6, The Accumulation of the 10 Stages of the Bodhi-
sattva (dasa-bhumi-sambhara),the appliances (pariiiarman) of the 10
Stages. 7. The Accumulation of the antidotes (pratipaJtsa"
sambhara), J
D e f i n i t i o n : The action which belongs to the cate-
gory of those that bring about the direct realization of Supreme
Enlightepment which is its result.
[Don. 7a. 3.] raft hbras byan-chen dnos~su hbyin-pahi
"*" ~ * yi bya-ba.
THE FIRST 7 VARITIES OF THE ACTION OF ACCUMULATION ACC, TO
THE ABHfS. ALOKA.
He who has secured the Access (to the elements which
are the constituent members of the Mahayanistic Pat h and its
result), brings to accomplishment, the Accumulation (of the
factors for the attainment of. Buddhahood).
1
Accordingly, the
third form of (the Bodhisattva *s) action, that of Accumulation
with its 17 varieties, is now made the subject of discussion.
[Abhis. aloka, MS. 66a. 3-4.] W^WimWl* *ffl"K ffcf
[Tg. MDO. VI . 65a. 2-3.] de-ltat hjug-pa byas-pala
tehogs s\ye~ba X)in-pahi-ph\)ir gsum-pa tshogs-fypi sgrub-pa-ni
bcu-bdun-du brjod-par~byaho.
[The passage referring to the Action of Accumulation
begins in the Pane. I. on fol. 197b. 7. =As t . 20. 13, 14.
<
H$ltfil^f*rar etc. *
f
(The Bodhisattva) endowed with t he
Gr eat Out fi t . "Her e this is consi dered to* refer to t he
Action of Accumulation.].
Now, a person who is devoid of Commiseration and Is
deprived of skill cannot install other living beings on any (of
the Paths to Salvation) and is consequently incapable of leading
them to Nirvana. This is to be understood from the context.
(The Bodhisattva) who owing to his Commiseration is grieved
(when he beholds the sufferings of the living beings) administers
help to them by means of the 6 Transcendental Virtues, Charity
and the rest. By means of the Climax of Charity he conveys
to the living beings happiness in this life; by causing others
to embrace the Climax of Morality, he secures for them a
I Cf. my translation of Buston's History, vol. I, p. 117.
121
blissful existence in the future;
1
in order that (the living being
who is to be converted might become) steadfast, energetic, and
posesssed of a concentrated mind, and in order that he might
attain the result upon which his mind is exclusively ^directed,
he brings about the bliss of the full absorption in the idea of
(he unique (Absolute) by means of the Climax of Steadfastness,
of Energy, and of Concentration. And finally, by means oi
the Climax of Wisdom he conveys the highest illimited
felicity. * * ' ' ;
He thinks:just as I abide myself in the practice of the
6 Transcendental Virtues, in the same manner by teaching
(about these Virtues) to the other living beings, by inciting
others to practise them, and by installing the living beings (on
the Path to Salvation), 1 shall secure the possession (of the
said Virtues for the persons I intend to convert). All my at-
tention is to be directed upon thi? subject.-7 kinds of Accu-
mulation are accordingly indicated, viz. 1, t h e A c c u m u -
l a t i o n o f G r e a t Me r cy ,
2
2. t h e A c c u m u -
l a t i o n o f C h a r i t y ,
3
3. t h e A c c u m u l a t i o n
of M o r a l i t y ,
4
4. t h e A c c u m u l a t i o n of
I Gser. J 295a. 5..tshul~k.hrims-la b\od-pas bde-hgrohi lus
hdzin-pas des-ni f,ia-hons~pahi bde-ba.
2 Pane. I. 197b. 2-4.des sion-gsum-gyi ston-chen-pohi hjig-
rien-gyi \hams hdi-na. sems can dmyal-bahi mehi phun-po ji-sned-
cig yod-pa de-dag thams-cad med-par-byas-te. De-bzin-gsegs-pa dgra
bcom-pa yai't-dag-par-rdzogs-pahi sans-rgyas de-la phyag-htshablo zes-
bya-bahi sgra hrjod-do dbyans sgrog-go. dehi tshe sems-can dmval-
ba-pahi sems-can de-dag-k.yan sans-rgyas-fyyi sgra ihos-nas dgah-ba
dan bdeba thob-ste. de-dag dgah-ba dan bde-ba des sems-can dmyal-
ba de gnas rnam-par-ldan~no. =Dutt, 186. 3-3.As, in these 3000
thousands of worlds, the masses of hellish fire tormenting the living
beings, wherever they existed, were all oi them annihilated, there
arose the exclamation :Praise be to the Tathagata, the Arhat, the
Perfect Supreme Buddha !And at that time, the living beings who
abided in hell, having heard the name of the Buddha, became
possessed of the highest bliss and felicity. And owing to this, those
denizens of hell changed their abode for a higher existence.^
3 Ibid. 199b. 2.-de-Itar zas hdod-pa-rnams-la ni zas byin.tnihi
yo-byad gah-ci-yan-run-hahi bar-du byin-nas. sems-can de-dag la
hdi-lia-ste. pha-rol-tu-phyin-pa drug dan-ldan-pahi chos-bsian-pa
hdi-nid-kyi chos ston-to = Dutt, 187. 1-8.Having given food to
those that required food, and all the other necessary things used by
human beings, he teaches the Doctrine which speaks of the 6
Transcendental Virtues.
4 Ibid. 199b. 8-200a. LRab~hbyor gzan-yan byan-chen Ishul-
llhrims-htji pha-rol-tu-phyin-pa-la gnas sin ched-du-bsams-te. sê-
ba yons su-bzun-has. hkhorlos-sgyur-bahi rigs-su skye zin hJtfior-los
Bgyut-baht dban-phyug de-la gnas-nas. sems-can-rnams dge-ba bcuhi
122 ANALYSIS OF
S t e a d f a s t n e s s ,
1
5 . t h e A c c u m u l a t i o n o f
E n e r g y ,
2
6 . t h e A c c u m u l a t i o n o f C o n -
c e n t r a t i o n ,
3
a n d 7 . t h e A c c u m u l a t i o n o f
H i g h e s t W i s d o m .
4
laslftji lam~la rah-lu hgod do. = Dutt, 187. 21-22.Again, O
Subhuti, the Bodhisattva, the Mahasattva, who abides in t h e
p r a c t i c e of t h e C l i m a x of M o r a l i t y is possessed
of regard (for the living beings). And, having assumed a state
of existence (in this world) he becomes born in a race of universal
monarchs (cafyravartlrif and, having become a universal sovereign
(himself), he leads the living beings to the Path which is characterized
by the practice of the 10 virtues.
1 Ibid. 200b. 3-6.Rab-hbyor gzan-yan byan-chen bzod-pahi
pha-rol-tu-phyin-pa~la gnas-te.........na-rgyal sems-can thams-cad bdag-
la rdo dan dbyug-pas brdegdn mtshon-gyis hdebs-kyan de-la bdag-gis
hfyhrug-pahi setns. hgah-tsam-yah bsfyyed-par mi-byaho, =Dutt, 188.
11-12.O Subhuti, the Bodhisattva, the Mahasattva, who abides
in the p r a c t i c e of t h e C l i m a x of P a t i e n c e
(or Steadfastness), thinks :All the infatuated living beings may
beat me with stones, and sticks and wound me with their weapons,
but nevertheless, I will not, in anycas?, give way to an irritated
mind.-
2 Ibid. 201a. 3-4.Rab-hbyor gzan-yah byan-chen brtson-
hgrus-k,yi pha-rol-tu-phyin-pa-la gnas sin sems-can thams-cad brtson-
hgrus-kyi pha-rol-tu-phyin-pa-la hshul zin gzag-go. = Dutt, 189. 1-2.
Again, O Subhuti, the Bodhisattva, the Mahasattva, who abides in
the p r a c t i c e of t h e C l i m a x of E n e r g y , incites all the
living beings to practise the said virtue and supports them (in this
practice).
3 Ibid. 201b, 3-4.Rab-hbyor gzan-yah byan-chen bsam-gtan*
gyi pha-rol-tu-phyin-pa~la gnas sin sems-can thams-cad bsam-gtan-
gyi pha-rol-tu~phyin-pa-la yan-dag-par-b&kjul. zin gzag-go. = Dutt, 189.
10-11.Again, O Subhuti, the Bodhisattva, the Mahasattva, who
abides in t h e p r a c t i c e of t h e C l i m a x of C o n -
c e n t r a t i o n , incites all living beings (to follow him in this
practice) and supports them.
4 Pane. I. 202a 7-lb* I.-
5
-Rab-hbyor hdi-!a byan-chen ses-rab-
1%yi pha-rol-iu-phyin-pa-la spyod-pahi ishe chos gan-yah skye-
baham. hgag-paham. \un-nas-ncn-mohs-paham. tnam-par-hyan
baham tshu-rol-tam pha-rol mi-dmigs-te. Rab-hbyor de-ltar byan
chen ses-~rab~kyi pha-rol-iu-phyin-pa-la gnas-pa yin-te. =Dutt, 189.
23O Subhuti, the B. M. who acts in the field of the Climax of
Wisdom does not perceive any of the elements of existence as
becoming originated, as disappearing, as defiling or purifying, and
as relating to this or to the other world. In such a manner, Q
Subhuti, the B. M* t a k e s h i s s t a n d i n t h e C l i m a x
b'i-- Wi sdom. - - _ -... .,
[Abhis. aloka, MS. 66b. 467a. I.]
123
^
i ?f% i = ^ r ^Rr f t ^ f ^ (46a.). "
[Tg. MDO. VI . 65b. 2-8.]^snin-rtse-ba dan-bral zin
thabs dan~mi~ldan-pas ni gzan-rnams hgah-zig k.V
an
mya-han-
las-bzla-ba mi~srid~pahi-phyir-te. snin-rje \)id-gduh$-pa~mams
sbyin-pahi pha-rol~tu~ph\)in-pas hdas-pahi dus-kyi
1
bde~ba
ne-barsgrub-pa dan. tshul-khrims-liyi phd-rol-tu-phyin-pas ma-
hons-pahi bde-ba fie-barsgrub-pa dan, bzod-pa dan spro-ba
dan sems-rise-gcig-pas hbras-bu gcig~tti~nes-p(f thob-pa-yin-
pahi ph\)ir. bzod-pa dan. brtson-hgrus dan. bsam-gtan-gyi p/ia-
rol-tu-phyin-pa-mams-kyis gcig-ia-hes-pahi bde-ba ne-bar^sgrub-
pa dan. ses~rab-kyi pha-rol~tu~phinn-ps gtan-du-bahi bde-ba
ne-bar-sgrub-pas-na. thabs-sa-gpur-pa sbyin-pa-lasogs-pa pha-
rol-ta-phyin-pa drug~po~mams~kyi$ rjes-su-bzuh-nas bdag-nid
pha-rol-tu-phyin-pa drug-la gnas-pa dan-hdra-bar. de-nid-la-
yan-dag-par-sbyor-ba dan hjog-pa dan rab-tu hjog-pas mi-gyel-
bas rab-tu-gzag-par-byaho. zes-bya-ba ni don-gyis Jiphahs-
pa yin-no. zes brjod-pa pin~no. de-ltar-na tshogs bdun bstan-*
par gpur-pa \}in~te. hdi-ltar snin-rjehi tshogs dan. sbyin-pahi
tshogs dan. tshul-k,hrims-kyi tshogs daft, bzod-pahi tshogs dan.
brtson-hgrus-kyi tshogs dan. bsam-gtan-gyi tshogs dan. ses-rab-
kyi tshogs-so.
We have next:-
8. T l i e A c c u m u l a t i o n o f M e n t a l
Q u i e s c e n c e (or of Mind-concentration). The latter
1 This translation of tadatva seems strange. Gser. (I. 295a. 5.):
dits dehi bde-ba.'
2 Gser. I. 295a. 6. hbras-bu-gcig-tu-nes-pa rgyu dan-rjes-su-
mthun-pa k.ho-na hgrub-pas.-As they bring about the definite
result, just that which is conformable with the causes. This is
opposed to the "illimited* bliss mentioned in connection with the
Climax of Wisdom.
j
124 ANALYSIS OF
becomes originated with (the Bodhisattva) who manifests his
skill in practising the 6 Transcendental Virtues. The point
meditated on is the welfare of other living beings.
1
9. T h e A ' c c u m u a l t i o n of T r a n s c e n -
d e n t a l A n a l y s i s . The latter becomes originated with
him who has come to Mental Quiescence and is characterized
by the cognition of the object upon which the mind is concen-
trated, of the agent and of the act itself, without the notion of
their having a separate reality.
2
' ;: I f ^ R MWR : f Abhis. aloka, MS. 67a. 1-2.]

(46b.).
[Gser. I. 295b. 1*2] phyin-drug-gi ihabs dah-ldan-pa-
la tin-fie-hdzin sfyye-bas gzan-don-la H$e-gcig~iu gnas-pahi i-
gnas dan. de thob-pa-la lhag-mihoh skê-ba zi-gnas~\yi ûl mi~
dmigs-par rtogs-pahi lhag-mthoh (gi tshogs),
10. T h e A c c u m u l a t i o n o f t h e P a t h i n-
c l u d i n g b o t h ( t h e f o r m e r ) c o m b i n e d t o -
g e t h e r , (The Bodhisattva), in practising Transcendental
Analysis which is directed upon the principle of Non-substan-
tiality, can easily ' fall, into the Small Vehicle and attain only
that form of Enlightenment which is peculiar to the ^ravakas etc.
Therefore he must adopt the Path where both (mental Omniscience
and Transcendental Analysis, are combined together and where,
owing to wisdom and skill, the fall into the extremities of the
1 In the Ast. the teaching about the first 7 varities of sambhara
pratipatti is considered to be summarised in the passage (20. 16, 17.)
iPfi^T ?J3jt ^fW vrfrfimmfqôZfl ^f% I Innumerable living beings
are to be 'ed by me to Nirvana.With regard to samatha-sambhara
we have in the Pane. I. 202b. 6-8.Rab-hbyor gzan-yan byan-chen
go-cha chen-po bgos sin sar-phyogs-k.yi hjig-rtengyi k.hams Gan-
gahi kJun-gi bye-ma-sned~dag-fu son ziii ji-ltar bdag sbyin-pahi pha
rol-tu~phyin-pa-la gnas-pa de-bzin-du hjig-rten-gyi 1%hams de-dag-
na sems~can ji sned-cig hk.hod~pa de-dag thams-cad k.yan sbyin-pahi
pha-rol-tu-phyin pa-la yan-dag-par-bs\ul zin gzog-go. =Dutt, 190.
5-7,Again, O Subhuti, the B. M.v endowed with th Great Outfit,
goes to all the latids of the eastern quarter which are innumerable
like the sands of the Ganges. And, as he abides himself in the
practice of the Climax of Charity, he incites to practise it all the
living beings in these lands and supports them.
2 Ibid. 203a. 8.205a. 4. (Cf. Appendix).
3 Here instead of vipasyana.
THE ABHISAMAYALA1VSKARA
>rld and of Hfnayi
125
Phenomenal World and of Hfnayanistic Nirvana is made
impossible.
1
(46c).
I I . T h e A c c u m u l a t i o n of S k i l l . (The
Bodhisattva) who is endowed with the Accumulation of
(Mental Omniscience and Transcendental Analysis) combined
together, manifests his skill in the means of action etc., for the
sake of other living beings, his mind being directed towards
the attainment of Omniscience, Accordingly, we have next the
A c c u m u l a t i o n o f S k i l l
3
f S k i l l .
RMi; (46d.).
[Tg. MDO. VI . 69a. 7-8.] zun~da-hjug-pahi lam~gyi
tshogs dan-ldan-pa-ni mam"pa~tham$~cad~mkliyen-pa''riid dan-
mb'tu-ldan-pahi yid-la-byed-pas sems-can-gyi don byed-pahi-
phyir thabs4a~mkhas~pahi tshogs yin-no*
1 Cf. above. The fall into Hlnayana means that th Bodhi-
sattva, in perceiving everything as unreal, can cease to care for the
weal of other living beings,
2 The 3 preceding varities of the Action of Accumulation, i.e.
iamath a~sambhara, vipasyana-sambhara, and yuganaddha-marga-
sambhara relate to the state of intense concentration (samahita-
jnana mnam-bzag-ye-ses), whereas the Accumulation of skill refers
to the Wisdom of the Bodhisattva which is acquired after the termi-
nation of the trance (prstha-labdha-jnana rjes-thob-ye'Ses),
3 Pane, L 212b, 4.Rab-hbyor pharol~ttt-phyin-pa drug-ni.
byan-chen-gyi theg-pa~ehen-pO'Ste,=Dutt, 194. 7-8.-O Subhuti, the
Great Vehicle of the Bodhisattva is contained in the 6 Transcen*
dental VirtuesCf. Bu-ston"s History, Tran,?I. vol. I. p. 112.
The Accumulation of Transcendental
Wisdom.
THE COGNITION OF THE 20 ASPECTS OF RELATIVITY.
1
12. (The Bodhisattva) who perfectly knows how to mani-
fest his skill in the means of action, becomes (subsequently)
trained in the Highest Transcendental Wisdom. We have next,
accordingly, the A c c u m u l a t i o n of T r a n s c e n -
d e n t a l W i s d o m . (This Accumulation) is known to
be of 20 kinds in correspondence with (the cognition of) the
Internal Relativity and the other (19 aspects).
[Abhis. aloka. MS: 70b. 4-6.]
far- i
(47a.).
[Tg.. MDO. VI. 69a. 8-b. 1.] thabs4a~mkhas-pahi
tshogs ses-pa-ni ye-ses-la slob-pa-yin-pas ye-ses-k"$i tshogs-so.
de pan nan-ston-pa-nid-la-sogs-pahi dbye-bas mam-pa-ni-sur
ses-par-byaho.
The 20 aspects of Relativity are as follows:
I. T h e S u b j e c t i v e R e l a t i v i t y . We
have this aspect in consideration of the dialectical nature
2
of
the faculty of vision and the remaining internal faculties.
[Abhis. aloka, MS. 70b. 6-8]
[Tg. MDO. VI . 69b. 1-2,] de-la-stoh-pa-nid rnam-pa-
ni-su-ni hdi \?in te. hdi-ltaste. nah-gi dhos-po
1
mig-la-sogs-
1 IHQ. Vol. IX, part I. The rendering of sunyata by 'Rela-
tivity* is the only one which can be adopted, if we take the term
from the standpoint of the Madhyamikas to whom Haribhadra
belongs. The correctness of this rendering has been clearly demons-
trated by Prof. Th. Stcherbatsky in his "Conception of Buddhist
Nirvana." We- have innumerable quotations which prove that the
meaning of sunyata ace. to the Madhyamikas is Relativity. Among
the most pregnant passages we have the sloka (22) of the Lokatita-
stava quoted aboveU
a
h pratityasamutpadah sunyata saiva te mata.
bhavah svatantro nastiti simhanadas tava'tulah. Cf. also below,
under sarva-dharma-sunyata.
2 Lit. Th nature (of the internal elements) which is that of
being neither eternal nor evanescent (in the ultimate sense). Cf. Paiic.
quoted below.
3 = adhyatmikanam bhavanam or vastunam.
pa-rnams-k$i ran-bzin iher-zug-tu-gnas-pa dan hjig-pa-ma-yin-
pahi-phyir nah-stoh-pa-nid-do.
1
II. T h e O b j e c t i v e R e l a t i v i t y . We
have this aspect, considering just the same nature of the exter-
nal elements, as visible matter, and the rest.
[ Tg. MDO. VI . 69b. 2.] phyihi gzugs-la-sogs-pa-
mams-fypi ran-bzin de-tta-bu-yin-pahi-phyir phyi-ston-pa-rHd"
do.
2
III. T h e R e l a t i v i t y of b o t h - t h e S u b -
j e c t i v e a n d O b j e c t i v e . We have this aspect,
considering jqst the same nature of the external and internal
bases of cognition. Here the internal bases are constituted by
the elements which have the character of sense-faculties. The
external are constituted by the elements which have the
character of the objects (that correspond to the sense-faculties).
As regards the physical foundations of the sense-faculties,
3
they are internal elements, inasmuch as they are governed by the
mind, and external, inasmuch as they are not included
in the category of the sense-faculties as such.(The cognition
of) these first 3 aspects of Relativity is associated with the
Stage of Action in Fai t h.
4
1 Pane. I 213b. 5-6.de-la nah-stoh-pa-fiid gan zena. nan-gi
chos zes-bya-ba~ni rnig dan. rna-ba dan. sna dan. Ice dan lus dan
yid-de (cat^suh. sroiram ghranam jihva \ayo manas ca). de-la mi-rtag
rni-hjig-pahi-phyir (anitya-avinasitvat) mig mig-gis sfon-rio de
cihi-phyir e-na. dehi ran-bzin de-yin-pahi-phyir te. hdi-ni nan-ston-
pa-nid-do.=Diittt 195. 12-16.Of what kind is the Internal (Subjec-
tive) Relativity?The elements which we call 'internal* are (the
faculties of) vision, auditions, the olfactory, gustatory, tactile, and
that of the intellect. Now, as it is neither eternal, nor evanescent,
the faculty of vision is relative (devoid of a real essence of its own)y
etc. (Similar indications with regard to the other sense-faculties).
Why that ? B e ca u s e t h i s i s t h e i r e s s e n t i a l n a t u r e.
This is the Internal (Subjective) Relativity.
2 Ibid. 213b. 6-7. = Dult, 195. 17 20..(The same repeated in
regard to the External Relativityrupadinam).
3 Sic. ace. to Gser. I. 307a. 2.phyi-nan gnis dban-pohi rteti-
gyis bsdus pahi yul Ina.
4 Sic. ace. to Haribhadra. In the Gser. and the Rnam-bsad we
have the indication that these first 3 varieties also refer already to
sambhara-marga.
,28 ANALYSIS OF
[Abhis. aloka, MS. 70b. 10-15.)
[Tg. MDO. VI. 69b. 2-5] phyi dan nah-gi bdag-
nid-can-gyi sfyye-mched-rnams-kyi rah-bzin de-lia-bu yin-pahi-
phyir phpi-nahstoh-pa-fiid-do de-la nah-gi s\ye-mched~
rnams-ni dbah-pohi rah-bzin-gyis bsdus-pa gah-yin-paha.
phyi~ni yul-gyi rah-bzin-gyis bsdus-pa gah-yin-paho. phyi-nah-
ni dbah-pohi rten-gyis bsdus-pa gah-yin-paho. de-ni sems-
hyfa zin-pa-nid~kx?is~na nan yin-la. dbah-pos ma-bsdus-pa-hid-
\yis phyi Iiah yin-no. sioh-pa-nid hdi gsum-ni mos-pas spyod-
pahi sa-la yin-no.
2
I V. T h e R e l a t i v i t y of ( t h e T r a n s -
c e n d e n t a l W i s d o m c o g n i z i n g ) R e l a t i -
v i t y , ^Tie essence of the Relativity of all the elements of
existence is t he Transcendental Wisdom which has for its ob-
ject the Relativity of the internal elements etfc. As this Wis-
dom is itself relative, we speak of "t he Relativity of Relativity."
Indeed, "t he Relativity of all the elements of existence" is to
be understood merely as *' the knowledge about the Relativity
of all the el ement s. " In such a sense Relativity is itself
1 This passage is omitted in the MS. The text is restored ace
to the Tib. version and the Gser. q.v.
2 Pane. I. 213b. 8214a. 2de-la phyi nan ston-pa-hid
gan ze-na. nah-gi s^c/e -inched drug dan. phyihi sk,y>e-mched
drug dan. hdi-dag-ni phyi-nah gi zes-bya-ste. de-la mi-rtag
mi-hjtg~pahi-phyir nan-gi chos-rnams phyihi ehos-mams lt|/*s
ston-no. de cihi-phyir ie~na. dehi ran-bzin de yin-pahi-phyir-ro.
phyihi chos-rnams nan~gi chos-rnams~1iyi$ ston-no. de cihi-phyir ze-na.
dehi mn-bzin de yin pahi~phyir-te. hdi~ni phyi-nan ston-pa-nid ces-
byaho:=zDut!t} 195. 21- 1%. 4.-Of what kind is the Relativity of
both the Subjective and the Objective? We have the 6 internal and
the 6 external bases of cognition. So we speak of them (together)
as *'the external and the internal.
>f
Now, being neither eternal nor
evanescent, the internal elements are relative with respect to the
external. Why that} B e c a u s e t h i s i s t h e i r e s s e n t i a l
n a t u r e . The external elements are relative in regard to the internal.
Why that? B e c a u s e s u c h i s t h e i r e s s e n t i a l n a t u r e .
This is what we call "t he Relativity of both the subjective and the
objective elements.**
relative,
1
The cognition of this aspect takes place on the Path
of Training (i.e. the Degree of Highest Mundane Virtues)
2
since it is characterized by the removal of the (gross form) of
subjective imputation.
[Abhis. aloka, MS. 70b. 15-71a 3.]
[Tg. MDO. VI. 69b. 5-7.] chos~thams-cad-stoh~pa~
nid~kyis nah-stoh-pa-nid-la-sogs-pa-la dmigs-pahi ses-pahi
rah-bzin-gyi stoh-pa-hid fo?an stoh-pa-hid yin-pahi-phpir stoh-
pa-hid-stoh-pa-hid-do. chos-thams-cad-stoh-pa-nid-du ses-pa-
tsam-hid-ni chos4hams-cad-stoh-pa-hid yin-la. des \yah stoh-
pa-hid sioh-pa yin te der-hdzin-pahi mam-par-rlog-pa spoh-
hahi-phyir-ro. hdi-ni sbyor-bahi lam-laho.
%
%<
V. T h e G r e a t R e l a t i v i t y . The 10 parts
of the horizon are relative, since each of them is taken in its
relation to the others. (Their Relativity is called the "Great")
owing to the all-embracing character (of the horizon). The
cognition of this aspect is associated with the first Stage of the
Bodhisattva. On this Stage we have (the cognition of the
1 This interpretation is adopted in the Madhyanta-vibhanga (Aga
Ed.) 3a. I.de yan gan-gis ji-ltar mthon, in Dinnaga's Astasahasrik^-
pindartha (Tg. MDO. XIV. 333b. 5.), in TriratnadasaV commentary
on the latter, by Arya Vimuktasena, and Haribhadra. Another
interpretation is to be found in the Madhyamika-avatara where the
understructure or the foundation of Relativity is considered to be the
principle of Relativity itself. The cognition of it has for its aim the
removal of imputed views as to its being an absolute principle. (Gser.
I. 307a. 6-b. 4). Cf. Cone, of Buddh. Nirvana, p. 49. "is Relativity
itself relative?**
2 Sic. ace. to Gser. and Rnam-bsad. Cf. above.
3 Pane. I. 214a. 2-3.de-la ston-pa-nid-sion-pa ntd gan zc-na,
mi-Hag mi-hjig-pahi-phyir. chos-rnams-kyi ston-pa~fiid gan-yin-pahi
ston-pa-nid des ston-pa-fiid ston-no. de cihi-phyir ze-na,
dehi ran-hzin de yin-pahi-phyir-te. hdi-ni sion pa-fiid-ston-pa-
nid ces~byaho. = Dutt, 196. 5-6.Of what kind is the Relativity of
Relativity? As it is neither eternal nor evanescent, the Relativity of
the elements is devoid of the essence of Relativity (as of something
absolute). Why that ? Because such is its essential nature. This is
the Relativity of Relativity.In the Pane, in all the remaining
aspects of sunyata the fact of being neither eternal nor non-eternal
(akutastha-aoinasiia) is indicated as the essential nature of Relativity.
Cf. the following paragraphs.
130 ANALYSIS OF
Absolute as being) all-pervading.
1
(Every kind of limitation as
*'eastern,*' *' western, " and the like is consequently inadmis-
sible from the standpoint of the Ultimate Reality).
[Tg. MDO. VI . 6%. 7.] phyogs bcu-po ni phyogs-
* fyis stoh-pa-nid \?in-pahi-phyir chen-po-stoh-pa-hid-de. de-
rnams-ni dbyibs che-bm yin-pahi-phyir-ro. hdi-ni kun-tu-hgro-
bahi don-gyis sa dah-po-laho.
2
VI . T h e R e l a t i v i t y of t h e U l t i m a t e
R e a l i t y . The latter, that is Nirvana, is devoid of the
essence of Nirvana (as of a separate entity),
3
inasmuch as it
represents the mere separation (from the phenomenal elements).
4
The cognition of this aspect is associated with the second
Stage. In the latter we have the cognition of the Absolute as
being (Nirvana) the highest aim
5
that is to be attained. (This
highest aim is cognized as having itself a relative character.
6
[Abhis. aloka, MS. 71 a. 5-7.]
[Tg. MDO. VI . 69b. 770a. I] don-dam-pa m\?a-
han-las-hdas-pa-ni m\?a-han~las-hdas~pahi don-gyi rah-bzin-
gyis stoh-pa-nid yin-pahi-phyir don-dam-pa-stoh-pa-hid-de.
de~ni hbral-ba-tsam yin-pahi-phyir ro. hdi-ni mchog-gi don-
nid-kyis-na sa ghis-pa-laho.
7
1 Madhyanta-vibhanga (Aga Ed.) 4a. 3, Mahayina-samgraha,
Tg. MDO., LVI. 34b. 4, "Doctrine of Pr.-pgr." p. 53.
2 Fane. I. 214a. 3-5.de-la chen-po-ston pa-nid gan ze-na. mi-
itag mi-hjig-pahi-phyir sar-phyogs sar-phyogs-gis ston de cihi-
phyir ze-na* dehi tan-bzin de yin-pahi-phyir-te. hdi-ni chen~po-ston~pa~
nid ces-byaho.Of what kind is the Great Relativity? Being neither
eternal, nor evanescent, t h e e a s t e r n q u a r t e r i s d e v o i d
of a r e a l e s s e n c e of i t s o w n , etc. (Similar indications
in regard to all the other points of the horizon). Why that ? etc.
3 CL "Conception of Buddhist Nirvana," p. 27.
4 Abhidharmakosa, 1. 6.
5 parama-artha. Cf. Abh. kosa-bhasya on I. 2.-Madh. vibh. 4a.
3. Mah. samgr. 34b. 4, "Doctrine of Pr. par . " p. 54.
6 Gser. I. 299b. 6mya-nan-Ias-hdas-pa mchog %ari ston-par
rtogs-pas so,Although Nirvana is the highest (aim), it is cognize* as
being relative.
7 Pane. I. 2I4a. 5-6de-la, don-dam-pa-ni tnya-nan-las-hdas'
pa ste. mi Hag mi-hjig-pahi-phyir myanan-las-hdas-pa de-yah mya-
THE ABHISAMAYALAMKARA 13!
VI I . T h e R e l a t i v i t y of c o n d i t i o n e d
e x i s t e n c e . The 3 Spheres of Existence which are a
product of causes and conditions (are relative, inasmuch as the
World of Carnal Desire (or of Gross Bodies) etc., are devoid of a
separate essence of their own. And, as they have no absolute
existence, they are correlative and are possible antidotes of
one another. The cognition of this aspect is associated with the
third Stage. In the latter we have the cognition of the Absolute
as being the homogeneous cause (of Phenomenal Existence).
The latter, as the natural outflow of the Absolute, is cognized
as being relative.
1
[Tg. MDO. VI . 70a. 1-2.] hdm-b$as~pa kfiams gsum-
pa-ni hdod-pahi \hams~la-sogs-pa stoh-pa-nid yin-pahi-phyir
hdus-bycts-ston-pa-fiid-de. de-ni yons-su-ma-grub-pahi ran-
bzin-nid-kyis ghen-pohi phyogs-hid-du nus-pa-nid-kyi-phyir-ro.
2
VIII. T h e R e l a t i v i t y o f t h e u n c o n d i -
t i o n e d . The unconditioned is that which is beginningless,
endless and not liable to change. It is relative, inasmuch as
nan-las-hdas pas stoh-no. de cihi-phyir ze-na. dehi ran-bzin de-yin-
pahi-phyir te. hdi-ni don-dam-pa-ston-pa-nid ces-byaho. =Dul t , 196.
9-10.The Absolute Reality (or the highest aim) is Nirvana. Being
neither eternal nor evanescent (Cf. the Salutation in the Mula-
madhyamikaanucchedam asasVatam prapancopasamam sivam),
this Nirvana is devoid of a real essence of its own. Why that?
Because such is its essential nature. This is what we call the
Relativity of the Ultimate Reality (or of the highest aim).
1 Gser. I. 300a. 2.dehi ran-bzin-can hdus-byas hiihor-ba
ston-par rtogs-pas~so,
2 Pane. 1. 214a. 6-8.de-la hdus-byas-ston-panid gan. ze-na
hdus-byas zes-bya~ba-ni hdod-pahi J^hams dan. gzugs-J^yi kjiams dan.
gzugsmed-pahi khams ie. de-la mi-rtag-mi-hjig-paKi-phyir hdod-pahi
khams hdod-pahi Izhams-Izyis ston-ho.........de cihi phyir ze-na.
dehi ran-bzin de yin-pahi-phyir-te. hdi-ni hdus-byas-ston-pa-nid ces*
byaho.=Dutt, 196. 11-13.Of what kind is the Relativity of con-
ditioned existence? Conditioned existence is (included in) t h e
W o r l d of C a r n a l D e s i r e , t h e W o r l d of P u r e
M a t t e r , a n d t h e I m m a t e r i a l S p h e r e . Being neither,
eternal, nor evanescent, the World of Carnal Desire is
devoid of a real essence of its own, etc. (the same in regard to the
Sphere of Pure Matter and the Immaterial). Why that? Because such
is their essential nature. This is what we call the Relativity of
conditioned existence.
K
132 ANALYSIS OF
origination etc.,, (which are denied in) the beginningless and
so on, do not exist, being the contradictorily opposed parts, the
mere foundation of <a name.
1
The cognition of this aspect is
associated with the fourth Stage, in which the Absolute is cog-
nized as the Unique Principle in regard to which there can be
no attachment.
2
Hj^
1
^ rPfiN'W
fc rf
[Tg. MDO. 70a. 2-4.] hdus-ma-bâs s\ye-ba-med-pa
dan hgag-pa-med-pa dan gnas-pa-las gzan-du-hg\?ur~ba~med-
pm~m deSidtkpis iQnpa $in~pakUphyir hdus-ma-byas-stoh-pa-
ste. skjje-ba-med-pa-la-sogs-pa-mams-\yi btags-pahi rgyu-
mt&han rm^mthm-pcrM zla $kye~ba-ia~sogspa med-pahi-phyir-
ro, hdi-ni pahs-su-hdzm-pa^med^pahi don-gyis-na bzi-pa-
laho/
IX. T h e Ab s i o l u t e R e l a t i v i t y . As
every limit m end is devoid of a real essence of its own, (we
have this aspect of Relativity) as transgressing all limitation.
A limit (or end) means a part. Wow, between the limits of
Eternity and of the Wought .there exists absolutely nothing
which could draw a boundary between them and thus make
them appear as having each its own separate essence. The
cognition <of this aspect is associated with the fifth Stage, where
the Absolute is cognized as including the collective persona-
lity,
5
(since from the standpoint of Ultimate Reality there can
be no limitations whatsoever.
1 Gser. I. 308a. 2.zlag-phyogs s\ye-ba~sogs-liyis dben-pa-ni-
tha-snad-^yi rgyu-mtshan-no.
2 Ibid. 300a. 2.yons-su-hdzin-pamed-pahi hdus-ma-'byas fe/ari
ston-par rtogs-pas-so..Because .-the unconditioned which cannot be
the object of interest is cognized as being relative.M. vibh, 4a. 3,
Mah. samgr. Tg. MDO. LVI, 34b. 4-5.
3 This passage is omitted in the MS. Text restoied ace, to
Tib. q. v.
4 Pane. I. 2I4a. .8b. 2.de-la h&us-ina-byas-ston-pa-nid gan
ze-na. hdus-ma-byas zes-bya-<ba-nt gan la skye-ba-med-pa dan 'hgag~
pa-med pa dan. gnas-pa-las gzan-du-hgyur pa-med-pa hdi-m hdus-ma-
byas zes^bya-ste. mi-rtagmi-hjig-pahi-phyir hdus-ma-byas de-ni
kdus-ma~byas-Lkyis stan-no.=Dutt, 196. 14-16.Of what kind is t he
Relativity of the unconditioned ? The unconditioned is that which does
n e i 1 rh e ir b e c o m e o r i g i n a t e d , n o r d i s a p p e a r ?,
a n d d o e s n o t c h a n g e i t s s t a t e . As it is neither
eternal etc.
5 In uch a sense we ihave to understand santana-efb'heda, the
IS.
[Tg. MDO. VI. 70a. 4-6.] mthah ni mthas stoh-pa-
hid yin-pahi"phyir mthah-las-hd-as pa-nid-kvis-na mlhah~las~
hd-as-pa-stort-pa-nid-db. mthah ni cha ste de-la chad-pa dan
rtag-pahi mthah gnis-ityi dbus-na de-dag-gi cha mam-par*
gcod-pahi rgpu-mtshari gan-gis dehi ran-bzin-du mam-par-hjog-
pa de-ni ci-yan-med-do. hdi-ni rgyud-tha-dad-pa-med-pahi don-
g$h-na Iha-pa-laho.
1
X. T h e R e l a t i v i t y of D e g r e e .
2
"The
beginning,'* "the middle," and "the end" are ideas that are
correlative and have consequently no real essence of their own.
They, the beginning etc., are knitted together in the Absolute
Essence and consequently no limitation can be drawn between
them. The cognition of this aspect is associated with the sixth
Stage where the separate unreality of the defiling and the puri-
fying elements is cognized.
1
(There is consequently no differ-
entiation of good and bad, high and low etc.
[Tg. MDO. VI. 70a. 6-7.1 thog-ma dan dbus dan tha~
ma-mams ni de-rnams-kv^ ston-pa-nid yin-pas thog-ma-dah-
non-differentiation of the separate personalities. M. vibh. 4a. 3-4,
M. samgr. 34b. 5, "Doctrine of Pr.-par.** p. 55.
1 Pane. I. 214b. 2-3.de-la mihah-las-hdas-pa-ston-pa nid gan-
ze-na, gan-ia mthah mi-dmigs-pa de-ni mthah las-hdas-pa ste mi-rtag
mi-hjig-pahi phyir, mthah~las-hdas~pa mthah-las-hdas-pas slon-no. de
cihi phyir zc-na. dehi ran-bzin de yin-pahi-phyir te. hdi-ni mthah
las-stoh-pa-nid ces~byaho, = Dutt, 196. 17-18.Of what kind is the
Absolute (or illimitedj Relativity? That with which no limit can be
perceived is called *'the Absolute (or illimited)." Being neither eter-
nal nor evanescent, this "illimited" is devoid of a real essence of its
own, etc.
2 Lit. "Relativity of the high and low (beginning and end,
good and bad, etc.)" Otherwise; the Relativity of that which has
neither beginning nor end. (Sic. ace. to Pane);
3 I.e. that the Absolute, as the unique undifferentiated prineiplte,
can be neither defiling ror purifying. M. vibh. 4a\ 4, Mi samgr. 34b.
5, "Doctrine of Pr.-par." p. 55.
134 ANALYSIS OF
tha-ma~med-pa-stoh-pa-nid de.
1
thog-ma-la-sogs-pa-ni chos-
nid-kai rjes-su-s\yes-pa-md-k$is mthah-nid sin-tu-med-pahi
phyir-m. hdi-ni kun~nas-non-mons-pa dan mam-par-dag-pa ma-
yin-pahi don-gyis-na
2
drug-pa-laho.
3
XL T h e R e l a t i v i t y of t h e p o i n t s t h a t
a r e n o t t o b e r e j e c t e d.
4
The points that are not
to be rejected are to be regarded as relative, since they can
be taken only in their relation to rejection which is the same
as removing or casting away. Now, rejection etc. which has
the character of action is connected with an enunciation of
non-rejection.
5
Th e cognition of this aspect is associated
with the seventh stage on which the undifferentiated character
of the Absolute is cognized.
6
This unique principle (which
is Nirvana, a point that is not to be rejected) is thus cognized
as being relative.
"** " m
1 The Tangyur text is corrupt : thog-ma dan tha-ma-med pa-
ston-pa-nid4a-sogs pahi chos-nid-lzyi rjes-su-sfytjes-pa-nid-kyis..
2 Corr. ace. to Mah. samgr.-The Tib. version of the Abhis.
aloka has : hdi-ni Iiun-tias-non-mons pa-med-pas rnam-pafr-dag-pahi
don~gyi$~na... *
3 Pane. I. 214b. 3-5.de-la thog-ma dan-tha-ma-med-pa-ston-
pa-hid gah ze-na. gah-la thog-ma midmigs sin tha-ma yan mi dmigs-
pa de-la hgro-ba mi-dmigs. hon-ba yan mi-dmigs-te mi-rtag mi-hjig-
pahi-phyir etc.^Dutt, 196, 19 21.Of what kind is the Relativity of
the beginningless and endless} That with which a beginning cannot
be perceived, and an end likewise does not exist, cannqt have a
motion hither and thither. (Cf. Salutation to the Mula-rnadh.
anagamam anirgamam and Conception of Buddhist Nirvana, p. 69).
Being neither eternal, nor evanescent, etc.
4 Ace. to Ratnakarasanti's Suddhimati (Tg. MDO. IX.) this is
the Mahayanistic Path; ace. to the Commentaries on the &atasahasrika
and the 3 Prajna-paramiti-sutras (of Damstrasena, Tib. Gnod-hjoms
gfiis, -Tg. MDO., XIII and XIV) it is the Final Nirvana without
residue (anupadhi~sesa-niroana = lhag-med myan-hdas; Gser. I.
308a. 5).
5 Gser. I. 308a. 4-5.dor-ba dart spans-pa dan btan-ba-las
bzlog pct-ni tha-snad-^yi rgyu"mtshan-no.
r
r\ie foundation for its
name is the fact of being the counterpart of rejecting, or casting
Away.
6 M. vibh. 4a. 4, M. samgr. 34b. 5, "Doctrine of Pr. par."
pp. 55 and 56.
[Tg. MDO. VI . 70a. 7-b. 1.] bral ih spans-la. yohs-
su-btah-bahi mtshan~nid-can-gyi dor-ba-las bzlog-pa-nid-k.V^
s
"
na dor-ba-med-pa ste de-ni des stoh-pa-hid yin-pahi-phyir
dor-ba-med-pa-stoh-pa-nid-de. dor-ba-la-sogs-pa-ni bya-balî
ho-bo~ma-yin-pa-hid-\yis-na spans-par btags-pahi rgyu-mtshan~
du mi-hthad-pahi-phîr-ro} hdi-ni tha-dad-pa-med-pahi don-
gîs-na bdun-pa-laho.
2
XI I . T h e R e l a t i v i t y of t h e U l t i m a t e
E s s e n c e . This Essence is not something produced by the
agency of all the different Saints. It is devoid of a real essence
of its own (and consequently relative), since it is impossible
for the conditioned and the unconditioned to be changed or un-
changed anew into something either eternal or non-eternal.
3
fAbhis. aloka, MS. 71b. 4-6.]
[ Tg. MDO. VI . 70b. 1-2.] hphagspa thams-cad-kpis
ma-mdzad-pa-ni ran-bzin te. de-ni des ston-pahi-phyir ran-
bzin-sioh-pa-hid-do. de-la ni hdus-byas dan hdus-ma-byas-
t{\?i rnam-par-hgyur-ba dan rnam-par-mi-hgyur-bahi gnod med-
pahi phyir-ro.
4
1 Ace. to the Tib. version : I^riya-arupaivena anutsarga-prajfiapti
nimittatva-ayogat.
2 Pan. I. 214b. 5-6.de-la dor-ba-med-pa ston-pa-ntd gan
ze-na. gan-la gan-yan dor-ba med-pa-ste. mi-rtag mi-hjig-pahi-phyir
dor-ba-med pa dor-ba-med-pas ston-no. de cihi-phyir ze-na. dehi rah-
bzin de yin-pahi-phyir etc.=Dutt, 196, 22-197, 2 Of what kind is
the Relativity of the points that are not to be rejected? (The points
that are not to be rejected) are those in regard of which absolutely
nothing is to be removed. Being neither eternal nor evanescent,
these points that are not to be rejected are devoid of a real essence
of their own. Why that? Because such is their essential nature.
3 Gser. I. 308a. 6-b. 1.de ni ye-nas stoh pas de ston-par
hphags-pa gan-gis ky
an
ma byas-pas hdus-byas hgyur-ba dan
hdus-ma-byas mi-hgyur-bas gnod-par mi-nus-pa.Being relative
(void) from t he outset, it c a n n o t b e r e n d e r e d v o i d
b y t h e S a i n t s . Ther efor e we have her e no opposi t i on
of t he condi t i oned t hat becomes changed and t he uncondi t i oned whi ch
is unal t erabl e.
4 Pane. I. 214b. 6-8.de-la ran-bzin ston~pa-nid gan zena,
hdus-byas-sam. hdus-ma-byas kyan-run ste chos-thams-cad-kyi rah-
hzin fjan-yinâ de ni fian-thos-rnams-Tiyis ma-byas ran-sahs-rgyas-
kyis ma-byas. byah-chen-rnams-\yis ma-byas. de-bzin-gsegs-pa dgra-
bcom-pa yandag-par-rdzogs-pahi sans-rgyas-mams-kyis ma-byas is.
136, ANALYSIS OF
XIII. T h e R e l a t i v i t y of a l l t h e E l e -
m e n t s of E x i s t e n ce . Every separate element is
devoid of a real essence of its own. Indeed, all the elements,
those belonging to the categories of the conditioned as well as
the unconditioned, are mutually dependent and have consequent-
ly no ultimate existence.
1
The cognition of these 2 aspects (XII and XIII) is asso-
ciated with the eighth Stage. On the latter we have the cog-
nition of the Absolute as (the unique principle) from which,
nothing can be removed and to which nothing can be added.
2
Moreover, on this Stage (the Bodhisattva cognizes the Absolute
as being) the foundation for the 2 kinds of controlling power,
viz. that of direct cognition, and that of purifying the Sphere
(of future Buddhahood).
3
This Stage is thus characterized by
both action and result. (As regards the cognition of the said
two aspects of Relativity, they refer to) that appliance
4
(of
the eighth Stage) which represents the full penetration (into the
Essence of the Absolute).
[Abhis. aloka. MS. 71b. 741. ]
[Tg. MDO. VI. 70b. 2-4.] chos-rnams-ni chos~rnams~
kpis stofi-pa-nid X)in-pahi-ph\)ir chos-thams-cad-stGn-pa-nid-de.
hdus-byas dan hdtts-ma-byas-fyyi chos-]fyi tsfiogs tiiGms-cad ni
phan-tshun bltospa^can yin-pas-na r&fi-bzin yons-su-grub-pa-
mi-rtag mi-hjig-pahi phyir etc.=Dutfc, 197, 3-5.-Of whafc kind! is the
Relativity of the Ultimate Essence ? The Essence of all; the elements,
the conditioned and the unconditioned (Cf, Utfaratantra, Transl., pp.
230' and 231),, i s n o t p r o d u ce d by the Sravakas, the.
Pratyekabuddhas, the Bodhiaattvas-, and the Tathagatas, the Arhata,
the Perfect Supreme Buddhas, As it is neithei eternal nor
evanescent,, etc.
I: ' This passage- very pregnantly shows* the real meaning of
sunyata..
2 This refers to prakrU-iunyafa. M, vibh. 4a. 4., M. Sarngr.
34b. 6. Cf. Abhisam. Kar. V. 21.na'pameyam atah kimcit prak.se-
ptavayam na kim ca na.
3 On buddha-ksetra-parisuddhi see chapter IV. M. Samgr. 34b.
6, "Doctr, of Pr.-par./' p. 56.
4 parik^r^nan=yons-sursbyon-ba. On th|ese appliances Cf.
below under "the Accumulation of the 10 Stages" (dasa"bhumi'
sambhSra),
THE ABH1SAMAYALAMKARA 137
med-pahi-phpir-ro. ston-pa-nid hdi gnh ni hgrib-pa dan
hphel-ba^med-pahi don dan mam-par~mi-rtog~pa dan zin yons-
su-dag-pa-la dban-ba gnis-fy\}i rten-nid yin~pahi-phyir hbras-
bithi sa-nid yin-pas
1
so-sor-rtog^pa yohs-su~sbyon~bahi dbye~bas
sa brgyad-pa-laho.
2
XIV. T h e R e l a t i v i t y of E s s e n ce . Matter
and the other (groups of elements) the essences of which are
impenetrability etc. are devoid of these essences (as of something
that is real in itself). Indeed, the general and the special cha-
racteristics (which are put forth as the essences of things) are
merely nominal.
[Tg. MDO. VI. 70b. 4-5.] gzugs-la-sogs-pa-ni dehi
mtshan-fiid gzugs~su-run-ba~la~sogs-pa ston-pa yin-pahi-phyir
rQh-gi-m!shan"nid-stQn-pa''hicl-de.
a
mizhan~nid-du mam-par-
bzag-pahi spyi dan khyad-par-ni btags-pa-tsam yin-pahi-phyir-
ro.'
1
XV. T h e R e l a t i v i t y o f ( t h e p r e s e n t ,
p a s t , a n d f u t u r e ) w h i c h c a n n o t b e p e r -
c e i v e d (all of them at once). If we take the elements
relating to the past etc. separately, it is impossible to perceive
(within each of these categories)
1
other elements which are
dialectically opposed.
6
Indeed, (time is a property) which can
be only nominally attributed to a thing.
1 Sic. zee. to the Tg. Correct : spyod-pa dan hbras-buhi sanid
yin-pas.
2 Pane. I. 214b. 8215a. 5.de-la chos-tharns-cad-sion-pa-nid
gan ze-na, chos thams-cad ces-bya-ba-ni gzugs dan. tshor-ha dan
(an enumeration of all the shândhas, ayatanas etc.).hdus-byas\yi
chos dan. hdus-ma-byas-l^yi chos te de-la mi-rtag mi-hjig-pahi-
phyir etc. = Dutt? 197, 6-9.
4 Pane. I. 215a. 6-8.de la ran-gi~mlshan~nid-'ston pa-fiid gan
ze-na. gzugs-ni hjig-pahi mtshan-nid. (~rapana-lak.sanam rupam;
Cf. tupyate, luhyate, badhyate, etc.) tshor-ba-ni myon-bahi
mtshan-nid ( anubhava4a\sana-\)edana) etc. (Follow the essences
of samjna, -.samslâra, and vijhdna) mi-rtag mi-hjig-pahi phyir etc.
=Duitf 197, 10-14.
5 I.e. the elements of the past, the present, and the future
each taken separately.
6 I.e. if we take, for instance, the elements of the past, we
have only the past, if we have those of the present, then only the
present; it is impossible to perceive past and present together.
138 ANALYSIS OF
The cognition of these 2 aspects of Relativity (XIV and
XV) is associated with the ninth Stage. On the latter (the
Bodhisattva cognizes the Absolute) as being the basis of the
Power of Transcendental Wisdom.
1
[Abhi s, aloka, MS. 71b. 14-72a. 1.]

[Tg. MDO. VI . 70b. 5-7.] hdas-pa-la-sogs-pahi cfios-
rnams ni hdas-pa-la-sogs-pahi dus-rnams-la phan-tshun-bzlog-na
dmigs-su-med-pa-nid-ki/is-na mi-dmigs-pa-stoh-pa-nid-de. dus-
rnams ni dhos-po-la btags-pa-tsam-nid yin-pahi-phyir-ro.
2
XVI . T h e R e l a t i v i t y of ( t h e c o m b i n e d
e l e m e n t s w h i c h h a v e ) t h e e s s e n c e of a
N o n-e n s. Such entities do not represent realities by them-
selves, since they are functionally interdependent. Indeed it
is said :What is an entity beyond its causes?
[Abhi s. aloka, MS. 72a. 2-4.]
[Tg. MDO. VI . 70b. 7-8.] sbyor-ba-las-byuh-bahi
chos-rnams ni ho-bo-nid med-pa yin-te rten-cih-hbrel-par-hbyun-
bahi-phyir-rQ. zes-bya-bas tshogs-pa-ni des stoh-pa-nid-yin-
pahi-phyir dhos-po-med-pahi-no-bo-nid-stoh-pa-nid-de. dhos-
pa-mams ni tshogs-pa-isam yin-pahi-phyir-ro.
3
1 Madh-vibh. 4a. 4. ; M. samgr. 34b. 6; "Doct r. of Pr . - par . , "
p. 56.
2 Pane. I. 215a. 8-b. 1.de la mi-dmigs-pa-ston-pa-nid gan ze-
na. gan-la hdas-pa mi-dmigs pa dan. ma-hons-pa mi-dmigs~pa dan.
da4tar-byun-bahi gnas mi-dmigs-pa ste. mi rtag mi-hjig-pahi-phyir
et c. =Dut t , 197, 15-18.Of what kind is tne Relativity of the non-
perceptible ?That in regard of whi ch n e i t h e r p a s t , n o r
f u t u r e , n o r p r e s e n t e x i s t e n c e c a n b e p e r c e i v e d ,
is neither eternal, nor evanescent etc.
3 Ibid. 215b. 1-3.de-la dnos-po-med-pa no-bo-nid-ston-pa-nid
gan ze-na/ chos thams-cad rten~cin~hbrelpar~hbyun-bahi-phyir.
hdus-pahi no-bo-nid-med-de. mi rtag mi-hjig-pahi-phyir. hdus-pa
hdus-pas sfort-rio. = Dutt, 197, 19 20Of what kind is the Relativity
of that which has the essence of a Non-ens? As all the elements are
f u n c t i o n a l l y i n t e r d e p e n d e n t , a combined existence
has no real essence of its own. Being neither eternal nor evanescent,
a combined existence is unreal in itself, etc.
139
XVI I . T h e R e l a t i v i t y of M u n d a n e
E x i s t e n c e . The five groups of elements constituting a
mundane individual existence are devoid of a real essence of
their own. Indeed " a group of elements" has the meaning
of *an assemblage/*
1
But an assemblage cannot be an entity
by itself. Therefore it can by no means be the foundation for
an existence which bears the essence of the causa materialis
9
'
(of Phenomenal Life). The cognition of these two varieties
( XVI and XVII) is associated with the tenth Stage, as the
former (with the preceding Stages). On the tenth Stage we
have the cognition of the Absolute as being the substratum of
the controlling power over the Biotic Force.
3
(The latter,
as exercising its influence over the individual is relative).
ff
[Tg. MDO. VI . 70b. 8-7la. 2.] dhos-po ne-bar-len-
pahi phun-pohi mtshan-nid ni des sioh-pa-nii yin~pahi-ph$ir
dnos-po-ston-pa-nid-de. spuns-pahi don ni phun-pohi don yin-la.
Bpuhs-pa yah don-med-pa yin-pahi~phyir he-bar-len-pahi
mtshan-nid-can-gyi dhos-pohi rgyu-mtshan-du hg\?ur-bar hos*
pa ma-yin-pahi-phyir-ro. stoh-pa-hid gnis-po hdi-dag-ni las-la
dban-bahi rten-du-gyur-pa-nid-fyis-na sna-ma bzin-du sa tcu-
pa-lnho.
4
XVI I I . T h e R e l a t i v i t y of N o n - e n s .
That which represents a Non-ens
5
as space etc.
6
which is
1 rasi spuns. Cf. Abh. kosa I. 20.
2 upadana-Izarana = ner-len-gyi rgyii.
3 M. samgr. 34b. 6-7. "Doctrine of Pr.-par.," p. 57.
4 Pane. 1. 215b. 4-5.de la dnos-po zes-bya-ha gan ze-na.
phun-po Ina ste. phun-po de-dag kyan phun-po rnams-kyis stoh-
bas. de liar-na dnos-po dnos-pos ston-no. Outt, 197, 21-22.Now,
what is mundane existence? It is (constituted by) the 5 groups of
elements. But these groups are devoid of a real essence of their own.
Therefore mundane existence is relative (devoid of an essence of its
own).
5 abhat)a = dnos-po-med-pa (not simply: med-pa) has here the
s-^nse of "the absence of a conditioned, separate phenomenal reality
(bhava=i)astu~ dnos-po).'
f
The synonyms of the latter are:
samsizrta hdus-byas, paraiantra = gzan-dban, etc. It is opposed to
nitya and asamskrta which are the understructure of Relativity in
this case.
6 Space (aiâsa) and the two kinds of Extinction (nirodha).
140 ANALYSIS OF
uncaused and unconditioned is devoid of an essence if its own.
Indeed it is merely nominal, being the negation of a phenomenal
reality, as something obstructing and t he like.
( Tg. MDO. VI . 7I a. 2-4.] dhos-po-med cin hdusma-
byas-pa nam~m\hah-la~sogs-pa~ni des stoh-pa-hid "pin-pahi-
phîr dnos-po-med-pa-ston-pa-fiid de. dnos-pohi chos sgrib-
par-byed-pa-la-sogs-pa mcd-pa-las de brtags-pa yin-pahi-
phyir-m.
1
XI X. T h e R e l a t i v i t y o f t h e ( t r u e
M o n i s t i c ) E s s e n c e of E x i s t e n c e .
2
It is
that which (exists from the outset) and is not produced by the
Transcendental Wisdom or the intuition of the Saints. Indeed,
Transcendental Wisdom and direct intuition only make clear the
Ultimate Reality, (but do not produce it).
[Abihs. aloka, MS. 72a. 10-12]
[Tg. MDO. VI . 71a. 4-5.] ran-bzin ston-pa-nid-du grags-
ni hphagS"pa~matns~kyi ses-pa dan mfhon-bas ma-byas-pa-nid
yin-pahi-phyir rah-gi-no-bo-stoh-pa-nid-de. Ses-pa dan mthon-
ba m yan-dag-pahi don ji-lia-ba-bzin-du gsahbar-bêd-pa-
nid X)in-"pahi-phx)ir>-ro.
z
1 Pane. I. 2!5b. 5-6.jiltar-na dhos-po-tned-pa dnos~po~med~
pas ston ze-na. dnos-po-med-pa zes-bya-ba-ni. hdus~ma~byas te.
hdusma-byas de yah hdus-ma-byas-liyis ston-pas. de-ltar-na dnos-
po-med-pa dhos-po-med-pas slon-no. =Dutt, 198, 1-2.How is the
Non-'ens devoid of a real essence of its own ? The Non-ens is the
unconditioned. But the unconditioned is devoid of a real essence of
its own, etc.
2 sunyata in the sense of the negation of all separate reality.
3 Pane. I. 215b. 6.ran-bzin zesbya-ba-ni ho-bo-nid mo-
nor-ba-ste dc-la ston~pa~nid gan~yin~pa de-ni Sespas ma-byas.
mphon-bas ma-byas-te, hdi-ni ran-bzin-stoh~pa-nid-do, =Dutt, 198,
3-5.The Ultimate Essence is the true essence. It is the ultimate
principle of Non-substantiality which is not produced by knowledge
and is not produced by intuition. This is the Relativity of the
Ultimate Monistic Essence. Ace. to Gser. I. 309b. 6310a. 1, this
is not a repetition of prakrti-sunyata, being a more detailed form.
XX. T h e R e l a t i v i t y of a f o r e i g n
o r i g i n .
1
Th e Ultimate Absolute Essence of the elements
is everlasting and exists independently from the appearance or
the non-appearance of t he Buddhas. It is relative being viewed
in its (negative) relation to an agent from without. Indeed it is
sai d:Human effort that is directed upon the Ultimate Abso'
lute Essence will have for its result only a useless toil-
The cognition of these three aspects (XVIII, XI X, and
XX) is associated with the Stage of the Buddha. On the latter
the Absolute is cognized as the foundation for the removal of
the Obscuration of Moral Defilement with its residues, for
the removal of the Obscuration of Ignorance with its residues,
and for the manifestation of the true nature of the Buddha.
2
[Abhis. aloka, MS. 72a. 13-b3.]
^ ; n
[Tg. MDO. VI . 71a. 5-8.] de-bzin-gSegs-pa-mams
hbxjtin yan-run ma-bpttn yjan-run ste chos-rnams~kyi chos-nid
hdi-ni xte-gnas-paho zes-bya-bas byed-pa-po gzan-gyis ston-
pa yin~pahi-phyir gzan-gyi-hc-bo-stoh-pa-nid-de. stoh-pa-
fad'la-brten-pahi siês-bithi bya-ba ni dub-pa hbah-zig-tu
hgyur-bahi phyir-ro. ston-pa-nid gsurn-po hdi-dag-ni go-rim-
bzin-du non-mohs-pahi sgrib-pa bag-chags dah-bcas-pa spans-
pahi rien-nid yin-pahi-phyir dan. ses-byahi sgrib-pa bag-
chags daii-bcas-pa spans-pahi rten-fiid yin-pahi phyir dan.
ran-byun-riid pin-pahi don-gyis-na sahsrgyas-\yi sa-la yin-
par ses-pQr-byaho.
13. T h e A c c u m u l a t i o n of V i r t u e .
(The Bodhisattva) who is trained in Transcendental Wisdom,
has his faculty of analytic knowledge completely purified. By
means of this knowledge and through the correct practice of
meditation etc.,"
}
he works for the weal of the living beings and
thus accumulates virtue.
1 Or : of the Transcendental Essence. =Duttv 198, 6-10.
2 1 he 4 last aspects of sunyata are regarded as additions to
abhava-svabhava-sunyata. Indeed, the fundamental aspects of
Relativity (In the Sutras) are 16 in number.
3 I.e. the eightfold Path of the Saint (arya-astanga-marga).
142 ANALYSIS OF
Tg. MDO. 72a, 6.] \?e-ses-la goms-pa dah-ldan-pa-la-
ni ses-rab mam-par-dag-pa dan yah-dag-pahi tih-he-hdzin-
la-sogs-pas sems-can-gyi don byed-pa-las bsod-nams hbyuh-
bas-na bsod-nams-fyyi tshogs-so.
14. T h e A c c u m u l a t i o n of t h e P a t h .
(The Bodhisattva) who has received the Training in Virtue and
Wisdom, excercises his activity on the Path (the essence of
which is) the investigation of (the true state of) things.
[Tg. MDO. VI. 72a. 7.]
tshogs4a goms-par-byas-pas
2
ni
lam-la~sogs-pa-la hbad-pas-na lam
bsod-nams dan pe-ês-fe/f
dnos-po yohs-su-rtog-pahi
yi tshogs-so.
3
u l a t i o n of t h Po 15. T h e A c c u m
af M e m o r y .
D e f i n i t i o n of t h e t e r m dhdrant: The know-
ledge which, in its predominant part, is characterized by the
attainment of special forms of memory and transcendental analy-
sis which are the fruit (of previous virtue) or the result of study
and meditation.
[Skabs. I. 279b. 4-5.] rnam-smin dan thos sgom ci-rigs-
fyyi stobs-liyis dran-pa dan ses-rab Ifhyad-par-hphags-pa thob-
pahi cha-nas bzag-pahi ses-pa de. gzuns-fyyi mtshan-nid.
The Bodhisattva who is possessed of (the elements con-
stituting) the Path, directs his mind upon such and such sounds
of which there are many varieties (and which are the media for
the apprehension of the Doctrine), as :A is a medium for (the
cognition of) all the elements.Indeed, (the sound A reminds
us of the word ddif"beginning, outset. " It is contained in
the compound: ad\?-anutpannat i.e.) "t hat which from the
outset is not liable to origination. ' (This is one of the charac-
teristics of all the elements of existence). This and similar
sounds accordingly further (the Bodhisattva *s) faculty of
memory which is an indispensible factor for teaching the
1 Sic. ace. to Tib. 2. v. The MS. has
2 =
3 In the Pane, the passages corresponding to punya-sambhara
and marga-sainbhara are : I. 216a. 1236b. 8.=Dutt, 198, 11212, 7.
Doctrine during numerous aeons, without becoming exhausted.
Indeed, through the power of memory we can retain (in the
mind) the meaning of the sacred texts. (The sounds and words,
in their turn, are the means by which this is made possible).
In such a form we have here (the Bodhisattva's) Accumula-
tion of the Power of Memory.
[Abhis. aloka, MS.. 73b. 4-7.
[Tg. MDO. VI . 72a. 7-bl.] lam dah-ldan-pa m'yi-ge
a ni chos thams~cad~k\?i sgo yin-te gzod-ma-nas ma-skyes-pahi-
phyir-ro zes-bya-ba-la-sogs-pa-ni ri-mor~byed~pahi yi-ge de-
dan-des bskal~pa man-por chos-ston-pa rgyuhi dran-pa \?ons-
su-gtugs-pa-med-par-hgyur-bahi-phyir dan hdzin-par~b\?ed~pa
zes~bya-bahi tshul-gyis~na dran-pas kyah gzun dan don hdzin-
pas-na gzuhs-\yi tshogs-so.
1
1 The word dharani gzuhs has two different meanings. In
the direct sense it signifies the faculty of retaining in the mind,
i.e memory connected with attention. Metaphorically, it indicates
the sounds or letters (akara = yi-ge) of the mystic sentences and
formulas etc. (Gser. I. 296b. 4-5.). On the foundation of these
sounds as a etc. one cognizes the essential nature of all the elements,
and the power of memory becomes originated. Therefore these
(sounds or letters) are called the m e d i a of m e m o r y
(dharanl~mukha = gzuns-kyi sgo; Ibid. 297a. 1-2.).Pane. I. 236b.
8237a. 1.Rab-hbyor gzan-yan hyah~chen~gyi theg-pa~chen~po-ni.
hdi-ltar. gzuns-kyi-sgo-rnams te. de-la yi-gehi sgo dan yi-ge-la
kjug-pa gan zes~na. a zes bya-ba ma-s1%yes~pah.i phyir chos thams-
cad~kyi sgoho. ra zes-bya-ba rdul dan-bral-bahi~phyir chos thorns-
cad-kyi sgoho, etc. etc. = Dutt, 212, 8-10,Again, O Siubhuti,
the Bodhisattva's, the Mahasattva's Great Vehicle consists of the
m e d i a of me mo r y . Now, of what kind is the medium of
the sounds and how are these sounds used ?-(Answer :) A is a
medium for (the cognition of) all the elements as not being liable
to origination (anutpanna). Ra is a medium as being devoid
of defilement (lit. 'dust'rajas),and so on.
The Accumulation of the Virtuous Pro*
perties on the Stages of the Bodhisattva.
Kar. I. 48-70.
16. T h e A c c u m u l a t i o n of t h e V i r t u o u s
P r o p e r t i e s o n t h e t e n S t a g e s o ( t h e
B o d h i s a t t v a . Kar. I. 48-70.
(The Bodhisattva) who has secured the power of
Memory is able to realize the (ten) Stages peculiar to him
These .Stages are the special degrees in the process of
(the Bodhisattva *s) intuition. (They bear the common name of
bhumi "ground, basis, or stage"), inasmuch as each of them
represents t he foundation for higher and still higher forms of
cognition and the substratum of all the virtuous properties, which
are founded upon this cognition.
1
We have thus t h e A ccu -
m u l a t i o n of t h e ( t e n ) S t a g e s .
[Tg. MDO. VI. 72b. 2-3.] gzuhs thob-pahi gnas~sltabs~
kyi khyad-par-nid-ni
2
rtogs-pa phyi-ma phyi-mahi rten-bysd-
pahi tshul-gyis dan de-la-brten~pahi yon-tan-gyi gzi ytn-pahi
tshuUgyis sa p/n zes sahi ishogs.
Through the meditation on the Non-substantiality of all the
(separate) elements of existence, (the Bodhisattva becomes
capable ol) penetrating, fully, with all his nature, into the
Essence of the Absolute. However, having in view the attain-
ment of complete certainty, he cognizes (repeatedly, with the
help of constructive thought, in the state which follows the con-
! Ace. to the Gser. and the Rnam bsad, the definition of
bhCin}i is as follows :The Transcendental Wisdom free from cons-
tructive thought, (which is peculiar to the Bodhisattva) at the tim
of intense concentration, is directly intuiting the monistic Absolute,
is dominated by Great Commiseration etc., and represents the
foundation for all the virtuous properties ;Rmam-bsad. 133a.
3-4.de-hzin-nid-Ia mnon-sum-du-dmigs-pahi mfiam-hzag rnam-par~
tni-rtog-pahi ye ses de snin-rje-chen-pola-sogs-pas yons-su-zin-pa-ia
sa zesbya-ste. yon-tan-gyi gnas-sam rten~byed~pas sa dan-hdra-has
de-lfar bsnadpaho.
2 The Xyl. leaves out rtogs-pa = adhigama. Read : riogs-pahi
gnas-siiahs kyi hhyad pm-hid-ni.
centrated trance),
1
the Absolute as having an all-pervading
character.
2
When, through this, the perfectly clear knowledge
which directly perceives the Non-substantialit<y of all the separate
elements becomes originated, the Bodhisattva attains the Path
of Illumination, in passing over to the s!<ate which is completely
free from the defects (pecular to a wordly being).
A
There (i.e.
on the Path of Illumination) the Bodhisattva removes the follow-
ing defiling elements;
4
Associated with the World of Carnal Desire (or of Gross

Bodies)'* there are: 1 passion,
6
2 enmity,
7
3 pride,
6
4 ignorance,** 5 doubt,
10
6 conception of a real individuality/
1
7 extreme views,
12
8 totally incorrect views,
15
9 consideration of
one's own views (as being absolutely correct),
11
and 10 adherence
to incorrect observances of moral rules and vows.
1
'
1
(These
ten forms are to be multiplied by four, being taken with
regard to each of) the four Principles of the Saint (taken
separately).
11
' There are thus altogether 40 varieties of defiling
1 prsthalabdha-jnana=rjes-ihob-yc~ses. This is the part of the
Path which contains the elements of constructive thought (k.alpand~
rtog-pa). Cf. "Doctrine of Pr.-par.' pp. 23, 43; 53. Certainty, that
which is determined in a judgment (niscaya-nespa) always con-
tains the element of ifea/pona. Cf. Prof. The SLcherbatsky, Buddh.
Logic. Vol. II pp. 44, 45.
2 Cf. above under maha-sdnyata.
3 samyak.tva~nyama-avak.ranli yandag-pahi sktjon-med-pa-la
zugs-pa. Cf. the preface of Prof, de La Vallee Poussin to the
Translation of the V and VI Kosasthlinas of the Abhidharmakosa.
4 k.lea non-mons. 5 tiama*dhatu---hdod-]zhams.
6 raga hdod-chags. 1 praixgha--h)\oh}^\\Yo,
8 mana na-rgyal. 9 avidy a ma-rig-pa.
10 vicil%itsd=:the~tshom.
11 SQt\aya-drsti= hjig ishogs-la-lla-ba.
12 ania-graha-drsti^mthar-hdzin-gyi Ita-ba.
13 mithya-drsti = log-lla.
14 drsti~paramarsaz=lta~ba mchog-lu-hdzinpa.
15 stla-vrata-paramarsa tshul-khrims dan brtul-zugs mchogs ta
hdzin-pa,
16 I.e. all these defiling elements are impediments to the correct
cognition of the four Principles of the Saint, each of them taken
separately. Owing to these defiling forces we have a misconception
of the Principle of Phenomena! Existence (duhkha-satya) and that
of its Cause (samudaya-satya), and fear in regard of the Principles
of Extinction and the Path (nirodha-satya and marga-satya, in thinking
that they represent complete annihilation). Therefore* the 10
defiling elements mentioned bring about an incorrect mental activity
with regard to the four Principles of the Saint (log par-zugs-pa);
sic. act. to Abh. samuccaya, Aga. ed. 54a. 3-4.(Gser. I, 321a. 1-2).
146 ANALYSIS OF
elements relating to the Sphere of Pure Matter and the Imma-
terial, these same forms with the exception of enmity, classi-
fied into 8 varieties,
1
there being thus 72 forms which are to
be removed through the intuition of the four Principles of the
Saint. In sum we have thus 1 12 varieties of defiling elements
which are to be extirpated by means of direct intuition.
2
They
are removed through one momentary intuition of the (four)
Principles of the Saint.
3
The first moment of the Stage of
(Joy represents thus the Pat h of Illumination.
4
1 Corresponding to the four dhyanas and the four degrees of
arupya-samapaiti.
2 drsfi-heya mthon-bas-span-ha (mthonspan). Cf. "Doctrine
of Pr.-par." p. 51, 52.The classification of the defiling elements
is the same as that given by the Abhidharma-samuccaya {Aga ed.
55a. 5.). Ace to the Nirnaya-samgraha of Asangaten forms of
defilement relate to the Principle of Phenomenal Existence {duhkha-
satya). With regard to the Principle of the Cause (samudaya-satya)
these are only 8 forms, as the conception of a leal individuality
(satiiaya-drsti) and the extreme views (anta-graha-drsti) are excluded.
The number of the defiling elements connected with the Principles
of Extinction and of the Path (nirodha satya and marga-satya) is
ths same as with the Principle of the Cause. In the higher Spheres
the defiling elements are to be classified in the same manner,
with the exception of enmity (pratigha) which does exist in the
higher worlds. Ace. to the Abh. kosa (Tsugol ed. 69b. 3-5 sqq., V.
Kosasthina, Transl. of Prof. de> La Vallee Poussin, pjp. 10, 11, 12,
13) the Saint removes by intuition 10 forms of defilement relating
to duhkhasaiya, 7 forms relating to samudaya-satya (satliaya-drsti,
nntagraha-drsti and drstiparamarsa excluded), 7 forms relating to
nirodha-satya (ditto), and 8 forms relating to the- Path (satkaya drsti
and anta-graha-drsli excluded).With regard to the two higher
spheres where enmity (pratigha) does not exist, we have, with the
4 Principles taken separately, nine, six, six, and seven forms res-
pectively. So we have altogether : 32 (relating to \ama-dhatu)-^-
28 (rel. to rupa-dhatu)+28 (rel. to arupya~dha"tu) = 88 varieties of
drsti-heya.
3 Prof, de La Vallee Poussin, Preface to Transl. of V and VI
Kosasth. p. V.
4 This seems strange, since there is a second moment of the
Path of Illumination, viz. the Path of Deliverance \t)imukti-marga).
Cf. "Doctrine of Pr.-par." p. 22, 38. Compare, howevier, Kar. V. 22.
THE ABHISAMAYALAMKARA I4Z
? $ rf%^r*Rt i
[Tg. MDO. VL 72b. 5^73a. 3.] de-la gah-gi-tshe chos
thams'cad bdag-med-paho zes sgoms-pas cha-med-pa~nid~lis
chos-kyi-dbyms bdag-nid thams~cad~fyyis rtogs-su~zin~k\}an nes~
pa bskt/ed-pa-la bltos-nas kun-tu-hgro-bahi don-g\)i$ so-sor-rtogs-
pahi phyir chos thams-cad ho-bo-med-par mnon-sum-dti'-byed-
pahi ses-pa sin~tu~gsal~bar sl^ye-bar-hgyur-ba dehi ishe byah-
chuh'Sems-dpahi sl^yon-med-pa-la yan-dag-par-zugs-pas mthon-
bahi lam thob~par~hg\)iir-ro. hdir yah hdod-chags dan khon-
kjvo-ba dan ha-rgyal dan ma-rig-pa daft the-tshom dan hjig-
tshogs-la-lta-ba dan mthar-hdzin-par-lta-ba dan log-par-lta-ba
dan lia-ba-mchog-tu-hdzin-pa dan tshul-\hrims dan brtal-zugs
mchog-iu-hdzin-pa-rnarns hdod-pahi khams-na bden-pa bzihi
dbye-bas bzi-bcur hgyur-ro. de-bzin-du gzugs. dan gzugs-med-
pahi khams-su-ni de-dag bden-pa bzihi mthon-bas span-bar-bya-
ba khoh-khro-ba brgyad bton-na bdun-cu rtsa-ghis-so. spyir
sdoms-na mthon-bas spah-bar-bya-bahi non-mohs-pa brgya-
rtsa-bcu-gnis spon-ste. bden-pa-rnams-liyi mnon-par-rtogs-pa-
ni gcig-pahi-phyir-ro, de-bas-na sa dan-pohi s\ad-cig-ma dah-
po-ni mthon-bahi lam yin-no.
The other moments which follow it, the second and the
rest, including the whole of the Pat h that remains up to the
Unimpeded Path at the final moment, which is called the
"thunderbolt-like"
1
and is immediately followed by the attain-
ment of the Stage of the Buddha, called "That of All-perva-
ding Light,'* are all of them spoken of as t h e P a t h o f
C o n c e n t r a t e d C o n t e m p l a t i o n . (The latter is
accordingly included in the following nine Stages) on which the
Absolute is cognized as the Highest Ultimate Essence through
the intuition of which all the Obscurations are removed,
2
etc.
Here (on the Path of Concentrated Contemplation or the
remaining. nine Stages) 16 forms of defilement are removed in
1 vajropatna j
2 agra-arthena = mchog~gi don-du. Cf. above under paramariha-
slinyata.
148 ANALYSIS OF
gradual succession. These defiling elements are as folows:
1 passion, 2 hatred,
1
3 pride, 4 ignorance, 5 the conception of
real individuality, and 6 extreme views,-six forms relating to
the World of Carnal Desire. In the Spheres of Pure Matter
and the Immaterial (each of them taken separately) we have the
same forms with the exception of hatred,thus in both together
ten forms.
2
[Abhi s. aloka, MS. 74a. 15-b. 5.]
i 41\
fTg, MDO. VI. 73a. 3-6.] de-las gzan-pa akad-cig-ma
gnis-pa-la-sogs-pa-nas rdo-rjc-lta-bw-brjod-parji bar-chad-med-
pahi lam gah-las de-ma-thag-tu sans-rgyas-fyyi sa k.un-tu-hod
1 dvesa = ze-sdan. Here instead of pratigha \hon-k_hro.
2 5 (rel. to rupa-dhatu)+5 (rel. to ariipyadhaiu)=\O. These
are defiling elements which are to be extirpated by concentrated
trance (bha~0ana-heya = sgom~3pan, cf. "Doctrine of Pr.-par." p. 53).
The classification given here is the same as that of the Abhidh.-
samuccaya, Aga ed. 55b. 1-3. Ace. to the Abhidharmakosa (V. 5.
Transl. p. 11, 12),there are four forms (raga, pratigha, mana,
avidya) in the k.ama-dhaiu$ three forms (the same with the excep-
tion of pratigha) in the rupa-dhatu, and three forms (ditto) in the
arupya-dhatti.The difference in the essential character of the
defiling forces that are extirpated by direct intuition and those
which are removed by concentrated trance (drsti-heya and bhaoana-
hey a) is explained in the Gser, I. 323a. I sqq. as follows :The
first (i.e. the drsti-heya) are the gross forms of defilement which
are originated owing to the influence of false views over the mind.
They can be removed only through the intuition of the four
Principles of the Saint, (mthonspan-ni grub-mthah nan-pas yid
bslad-pas skyed-pahi rags-pahi cha yinpas b den pa mnon-sum-du
mthohba tsam-gyis spon-bahi phyir). The defiling elements which
are to be extirpated by concentrated trance (bhavana-heya) are not
the result of imputations caused by perverse views. They represent
the i n n a t e (sahaja) subtle forms defilement which accompany
the stream of individual existence and are beginningless. (sgom
span-ni grub-tnthah nan-pas k.un-btags-pa~las ma byuh yah thog,
ma med~pa-nas rjes-su-zugs-pa lhan-s\yes-T^yi cha phra-ba yin). Cf
"Doctrine of Pr.-par/' p, 24, 53.
hthob-pahi bar hdi-dag thams-cad~ni mchog~gi-don4a-sogs~par
chos~k,yi-dbx}ins so-sor- rtogs-pahi-phyir sgom-pahi lam yin-
par-bsad'do. de~la-$an non-mons-pa bcu-drug ci-rigs-par rim-
gyis spon~r\o. hdi~lta~ste. hdod-chags dan. ze-sdan dan. na-rg\)al
dan. ma-rig-pa dan. hjig-tshogs-la-Ita-ba dan. mthar-hdzin-par*-
lla-ba ste hdod-par-spyod-pa drug-go. de-dag-nid-ba$ ze-sdan
bion-na gzugs dan gzugs-med-par spyod-pa bcu yin-no.
The position of the ten Stages, that of Joy and the rest,
on the Path of Illumination and Concentrated Contemplation is
determined by the varieties of the properties which are called
appliances (or purifying factors).
1
Now, as long as the elements
which represent the appliances of a Stage are not brought to
lull accomplishment, (the Bodhisattva is considered to abide on)
the said Stage. As soon as they are fully accomplished, we
know (that he has passed over to) the next Stage. These ele-
ments which we call appliances are all of them indicated in
the Pancaoimsatisdhasri\a.
[ Abhi s/ al oka, MS. 74b. 6-10.]
wifT?[1%- *
T: I
(Tg. MDO. VI . 73a. 6 8] mthoh-ba dan sgom-pahi
lam-la yons-su-sbyon-'bahi chos-kyi dbye-bas rab-tu-dgah-ba-la-
sogs-pahi sa bcur mam-par-bzag-go. de-la sa gah-gi yons-su-
sb\}on~bar~hg\}W"*bahi chos gan~\)in-pa~rnams ji-srid ma-rdzogs
pa de-srid-du-ni sa de yin-la. yohs-su-rdzogs-nas-ni sa gzan yin-
par-ses-par-bmho. de-la yofis-sU'sbyon-bar-gyur-pahi chos hdi-
mams-ni Sfon-phrag-ni-sn-pa-las bstan-to. I
So we have (with regard to the first Stage' the following
10 appliances.
1
T h e f u l l d e v e l o p m e n t of a l l
t h e r o o t s o f v i r t u e .
2
(J
f: (I . 48c).
hdi-lla-ste. dgebahi-rtsa-bahi chos tharns-cad \?an~dag-par
sgrub'pa.
3
yons stt-sbyon-ba (yohs-sbyort%
2 Sanskr. version: Abhis.aloka, MS 74b. 10-75a. 5. Tib.
version, ibid. Tg. MDO. VI. 73a. 8~~b. 5. Pane. I. 239a. 1.Rab~
hbyor sa-dan-po-la gnas pahi byan-chen-gyis yons-su-sbyon-ba bcu-
po hdi-dag dag-bya s*e = Dutt, 214, 12-13.O Subhuti, the Bodhi-
sattva who abides on the first Stage must bring to perfect purification
the following 10 appliances.
3 The version of the Sphut (24a. 3.) is nearer to the text
of the Karikas and the Pane.gzi thams-cad-la gya-gyu med-pahi-
i5D ANALYSIS OF
T h e c o m p l e t e m a s t e r y o v e r t h e w h o l e
o f t h e M a h a y a n i s t i c D o c t r i n e , in or der t o
hel p t he living beings (by t eachi ng it to them etc. ). (2).
^Tr^T^R" Tf^f^firq*^q"f^jr^: |=fff<f^l=<p^ (I. 4 8 c) .
sems-can~g]gi don-du theg-pa-chen-pohi chos ôhs-sa-hdzin-pa.
1
T h e f u l l r e a l i z a t i o n o f t h e f o u r
l i m i t l e s s n o b l e f e e l i n g s . ( 3 ) .
(I. 48d. ) .
ishad-med-pa bzi-sgrub-pa.
2
T h e r e n u n c i a t i o n t o a l l ( w o r l d l y )
p r o p e r t y , by acting without any constructive thought (re-
garding the subject, object and act of charity). (4),
f%ff^73#t?rj ^%Wi W*T: \=&F\i I. 49a.).
mam-par-rni-rtog-pahi sbyor-bas bdog-pa thams-cad yohs-su-
gton-ba.
3
H o m a g e a n d a d o r a t i o n w i t h r e g a r d
t o t h e s p i r i t u a l t e a c h e r . ( 5 ) .
r (I- 49a.).
dge-bahi hses-gnen mnes-par-byed-pa.
4
. T h e - s e a r c h o f a s u-p p o r t (for one' s activity)
i n t h e w h o l e o f t h e H i g h e s t D o c t r i n e ,
wi t hout dependi ng exclusively on the Hi nayani st i c teachings
et c. (6).
bsam~pa = saroa~vastusv akpfila-asayah. Pane. I. 239a. 1, de mi
dmigs-pahi Uhul-gyis Ihag-pahi bsam-pa-la-sogs~paz=tad anupalambha-
yogena adhyasayadi,sublime altruistic views free from the percep-
tion of separate entities. =Dutt, 214, 13-14.
1 Sphut. 24a. 3.ran-dan gzan-gyi dgos-pa-la phan pa-nid sva-
pamprayojane hitam. Pane. I. 239a. 2.phan-pahi dnos-po yons-su-
sbyah-ba~hita-va&tu~parikarma.=Dutt, 214, 14, and the following
appliances of the first stage up to 214, 20.
2 Sphut. 24a. 3.sems'can thams~cad-la sems gcig-pa-nid
sawa-sattvesu cilta-ekata, Panel I. 239a. 2.-sems-can fliams-cad-
la sems mnam pa-hid yons-su-sbyon-ba~sart)a-sattt)esu citta-samata-
pariiiarma.
3 Pane. I. 239a. 2-3.sbyin-pa dan gton~ba dan len~pa mi-
dmigs-pahi phyir gton-ba yons-su-sbyon ba,the appliance of
renunciation (which is perfectly pure) since the separate reality of
the gift, the act, and the person who receives is not perceived.
4 Pane. I. 239a. 3.~-~dge-bahi bses-gnen bsten-pa yons-su-sbyon-
ba = k,alyana-mitrQ-seVa-pariliarma.
(I. 49. b.).
nan-thos-k)ji theg-pa-la blios~pa-tned-pas dam-pahi chos~k$i
dmigs-pa ma-lus-pa yohs-su-hlshol-ba.
1
A c o n s t a n t a v e r s i o n t o w a r d s w o r l d -
l y l i f e (and the desire of abandoning it, owing to the percep-
tion of the defects of worldly existence). (7).
(I. 49c).
rtag-tu kftw
m
~gyi gnas-la mnon-par-mi-dgah-ba**
N o n - b e r e a v e m e n t , in what ever state the Bodhi -
sattva might be, o f t h o u g h t s d i r e c t e d u p o n t h e
B o d y o f t h e B u d d h a which is t he hi ghest and
unsurpassable (form of existence). (8).
^tqT^^^w^^rftfw^Tf^f: i =f^PT*mr ^m (I. 49d.).
mam-pa thams-cad-du bla-na-med-pahi sans-rgyas-kî sky yid-
la-byed-pa dan-mi-hbral-ba.
3
T h e d e m o n s t r a t i o n o f t h e D o c t r i n e
o f t h e S u t r a s e t c . a s i t i s (without making
omi ssi ons as it is the case With t eachers wh o conceal their books
oul of j eal ousy). (9).
^ ( I . 5 0 a ) .
mdo4a~sogs~pahi dam-pahi chos ji-lta-ba-bzin-du rab-tu-ston-pa.
1 Ibid, chos thams-cad mi~dmigs pahi phyir chos btsal-ba
yons-su-sbyon-ba.the appliance of the search for the Doctrine,
without perceiving the reality of all the separate elements.
2 Rnam bsad, i34b. 2.\hy int-pahi nesdmigs tnlhon-bas = grha-
ddmava-darsartena. Pane. I. 239a. 4.k.hyim-mi~dmigs-pahi-phyir
yan dan yah hbyuh~ba yohs-su-sbyoh-ba = grha~anupalambhat punah
punar naisfyramya-parilârma.
3 Rnarn-bsad, 134b. 3.sahs-rgyas rjes~su~dran~pa dah-mi hbrab
bas bla-na med pa sahsrgyas-kyi sku hdod~pa.The desire of
(obtaining) the Body of the Buddha, the highest form of existence,
by never being deprived of the rnindfulness directed upon the
Buddha (buddha-anusmrti). Pane. I. 239a. 4.sans rgyas~kyi ska-la
mosrpa yohs-su shyoh-ba=buddha-kaya-adhimu\ti-pari\arma.
4 Rnam-bsad, 134b. 3. - chos slob-dpon-gyis dpe-mkhyud dan
ser-sna med-pas. (chos slob-dpon-gyis dpe-mkjkyud-pa med-pa*=an~
acarya-musti-dharma, cf. Bu-ston, Transl. vol. I. p. 27, note 230).
Pane. I. 239a. 4-5.
152 ANALYSIS OF
R e a l i z a t i o n o f t h a t w h i c h h a s b e e n
p r o m i s e d ; (by this the Bodhi sat t va shows that he is
truthful and may be relied upon). (10).
(I. 50a, b.).
dam-bcas-pahi don rdzogs-par-hyed-pa ste.
2
These 10 elements are the appliances which bring about
the origination of all the virtuous properties peculiar to the first
Stage, being thus causes or factors of a special kind. By means
of these appliances, which are, moreover, especially charac-
terized by the non-perception of the separate essences (of the
elements), the first Stage (of the Bodhisattva) is realized. It
is called " t h e S t a g e of J o y , " owing to the fact
of the origination (with the Bodhisattva) of the feeling of delight,
as he cognizes the true essence of the elements which had
been unknown to him before.
[ Abhi s. al oka, MS. 75a. 1-5.]
[Tg. MDO. VI. 73b, 4-5.] rgyuhi khad-par yons
su'sbyon-bahi chos bcu~po hdi-tnams-hyis mam~pa~thams
cad-du bskyed~par~bya-b yin-pahi~phyir no~bo~nid mi-
dmigs-pas khyad-par~du~byas~pahi mtshan-nid~kyi yons-
su-sbyon-ba-rnams kho-nas sa dan-po snon~ma~byuh~
bahi chos-\yi de-kho-na-nid rtogsr-pas rab-tu-dgah-ba
hthob-pahi-phy'r sa dan-po rab-tu-dgah-ba hthob-pa-yin-
3
no.
3
! Has the meaning of "the 10th appliance."
2 Rnam-bsad, 134b. 3 4.dam-bcas-pa mthar-phyin-par~byed~
pas bden-parsmra-ba-nid. Pane. I. 239a. 5.~~tshig mi-dmigs~pahi-
phyir bden pahi tshig yons~stt-sbyon-ba,the appliance of the
truthful word, free from the perception of the (separate rteality of)
words..
3 Cf. "DoctHne jf Pr.-par." p. 51
THE EIGHT APPLIANCES OF THE SECOND STAGE
1
,
Kar. I. 51.
These are as follows :
P e r f e c t l y p u r e Mo r a l i t y,
2
devoid of the
tendencies peculiar to the ^ravakas and the Pratyeka-
buddhas (i.e. egoistic).It is of three kinds, viz. (a) Mora-
lity consisting in the accumulation of all the virtuous
elements, (b) Morality consisting in the action for the sake
of other living beings and (c) Morality in fulfilling the
religious vows and observances. (1)
(I. 51a.).
dge-bahi chos sdttd-pa dan. sems-can-gyi don bya-ba
dan. sdom-pahi tshul-khrims rnam-pa-thams-cad-du yons-
sw-dag-pa nan-thos dan ran-sans-rgyas-kyi yid-la-byed-pa
rnam-par-spans-pa.
B
c o n s t a n t r e c o l l e c - t h
s e r v i c e r e n
e r e
d by
G r a t i t u d e ,
t i o n
4
o f t h e
o t h e r s . (2)
^f#TW^fr ffSRTW# l=fMffRiT (I. 51a.).
gzan-gyis phan^pa byas-pa chad-mi"gzon-pa.
5
A m i n d f r e e f r o m t h e t h o u g h t s o f
i n j u r i n g o t h e r s , (not wi t hst andi ng all t he har m
t hat may be done to one) by t he (hostile) living
bei ngs. (3)
(I. 51a.).
1 Sanskr. - \orsionAbhis. aloka MS. 75a. 10-b. 2.Tib.
versionIbid. Tg. MDO. VI. 73b. 8 74a. 3.Pane. I. 239a. 6-7.
Rab-hbyor gzan-yan byah-chen sa gnis-pa-la gnas-pas chos brgyad-
pt$ hdi-dag yan -dan yan yid-la-bya zin de-dag-la nan-tan-du byaho,=
Dutt, 215, 1-6 (including the 8 appliances). Again, O Subhuti,
the Bodhisattva, the Mahasattva w h o a b i d e s o n t h e
s e c o n d S t a g e must direct his attention upon the following
e i g h t e l e m e n t s and apply his energy with regard to them.
2 The Transcendental Virtue of the Climax of Morality is
piedominant on the second Stage. Rnam-bsad, 135a. 2.tshuh
khrims-kyi pharphyin ( = sila~paramita) rdzogs-pa khyad-par-du-
byed-pa. Cf. Doctrine of Pr.par,** p. 54.
3 Pane- I. 239a. 7.tshul-khrifns yons-su-dag-pa dan
P e r f e c t l y p u r e M o r a l i t y.
4 Li t . **never losing (out of memory).**
5 Pane. I. 239a. 7 .byas-pa ses-sin drin-dtt-gzo-ba,
K n o w l e d g e o f ( t h e g o o d ) d o n e t o o n e a n d
g r a t i t u d e .
154 ANALYSIS OF
sems-canrnams-^jyi thad-du gno d-pa-la-so gs-pahi sems
med-pa.
1
( J o y a n d ) a b s e n c e o f r e g r e t , in
bringing ot her living bei ngs to mat uri t y et c. (4).
^Tfq-ftTr^r^ffto1%R: i vmW (I. 5lb.).
sems-can yons-su-smin-par-bya-ba~la-sogs~la hgyod-pa-
med-pa.
2
A firm will of. abiding for a long time in hell and
the like even for the sake of saving one single living
being. ( T h e G r e a t C o m m i s e r a t i o n of
t h e B o d h i s a t t v a). (5)
.tpKTT^Frrfa $% ^^RFn^lf^TRTtc^Tf: l=*T5<ft FT! (I. 51b.).
sems-can gcig-gi don-du yah dus rin-por dmyal-ba-lasogs-
par spro-ba.
3
R e v e r e n c e with regard to all the (superior)
persons, (as the spiritual teachers, etc.). (6)
et^wsfw^r \=*\\vi (I. 51c).
sk,ye-bo ihams-cad-la hdud-pa-nid.
C o n s i d e r a t i o n f o r t h e t e a c h e r s as
for the Buddha himself, by fulfilling the precepts of the
Buddha taught by them. (7)
3WRRF% f^FRT^H^ ^F^Firr l = 3 f f f (I. 51c).
bla-mahi thad-nas des bstan-pahi tshig bsgrub cih ston-
par hdu-ses-pa.
5
W i l l a n d e n e r g y t o p r a c t i s e c h a r i t y
a n d t h e o t h e r T r a n s c e n d e n t a l V i r -
t u e s , wi t hout gi vi ng onesel f u p t o ot her ki nds of
act i on. (8)
1 Rnam-bsad, 135a. 3-4Pane. I. 239a, 7 .^-bzod~pahi mthu-
la gnas-pa dan . . . . a firm s u p p o r t i n t h e f o r c e
o f p a t i e n ce.-
2 Rnam- bsad, 135a. 4. Pai i c. I. 239a. 7.rab tu-dgah zin
spro-ba myon-bar-byed pa ( pramodyam utsaha-anubhavas ca).
3 Cf. Chapter IV. Kar. 43.lofyartham naraliaisana. Paiic.
I. 239a. 7-8.sems-can thams-cad $jons~su-mi~gton"ba d>an snin-rje-
chen-po mnon~du~bya-ba ( sarvasattva-aparityago nta/ia-ârna-
satrwnttkhi-iâranarn ca),
4 Rnam-bsad, 135a. 4-5.
5 Pane* I. 239a. 8.^bla-ma-la bsnen-t^tir zin dad-pas gtts-par-
bya-ba dan...,,....Adoration of the teachers and reverence with
regard to them, connected with faith (refers to appliances 6 and 7.).
155
(I. 51d.).
las gzan med-par sbyin-pa-la-sogs-pahi pha~rol~tu~phyin-
pa-la brtson zih spro-ba.
1
By means of these eight appliances which have the
same characteristic feature as (those of) the preceding
(Stage; they are intuited as being devoid of a real
essence of their own),
2
the second Stage (of the Bodhi-
sattva,) is fully realized. It is called " t h e I mma -
cu l a t e / ' owing to the removal of all the stains of
immorality.
[Tg. MDO. VI. 74a. 3-4.] de-lta-buhi yons-su-
sbyoh-ba sha-ma-bzin-du yons-su-sbyah-ba byas-paiji
khyad-par-can-gyi chos mam-pa-brgyad-kyis tshtel-khrims
hchal-bahi dri-ma thams-cad dan-bral-bas sa gnis-pa dri-
ma-med-pa thob-pa yintno*
T HE FI VE APPLI ANCES OF THE THI RD STAGE.
4
Kar. I. 52, 53a, b.

Thes e are :
(N o n-s a t i s f a c t i o n w i t h o n e*s l e a r n -
i n g), t he intention of appr ehendi ng t he Doct ri nes ^
pr eached by all t he Buddhas. (I) /
^#f^*TTi %^^r#^rwrfi rsi R: l=WcJH"W %% (I . 52a.).
sans-rgyas thams-cad-l^yis gsuns-pahi chos-hdzin-pahi-
bsam-pa.
5
T h e e x p o s i t i o n o f t h e H i g h e s t
D o c t r i n e w i t h o u t l o o k i n g t o p r o f i t
e t c. (2)
1 Fane. I. 239a. 8.pha-rol-iu-phyin-pa-rnams-la brtson-zih
tshol-ba.
2 svabhava-anupalarnbhataya ran-bzin mi dmigs~par.
3 Cf. "Doctrine of Pr.par." p. 54.
4 Sanskr. versionAbhis. aloka, MS. 75b. 7-13.Tib. version
Ibid. Tg. MDO. VI. 74a. 5-8.Pane. I. 23%. 1 sqq. Rabhbyor
gzan-yah byan-chen sa gsum-pa-la gnas-pas chos lna~la gnas-par~bya-
ste. =Dutt, 215, 7-12 (including the 5 appliances).Again, O
Subhuti, the Bodhisattva, the Mahasattva a b i d i n g o n t h e
t h i r d S t a g e must take his stand in the following five
e l e m e n t s.
5 Ibid. rnan-du-thos-pas mi-nomssin { bahusrutyena
atrptata).
156 ANALYSIS OF
(I. 52a, b.).
rfied-pa
2
Ia~sogs~pa4a mi~bltos~par dam-pahi chos rah-iu-
ston-pa
3
T h e c o n v e r g e n c e o f t h e e l e m e n t s
w h i c h b r i n g a b o u t t h e p u r i f i c a t i o n o f
t h e s p h e r e o f f u t u r e B u d d h a h o o d ( i nt o
effect i ve fact or s) for ( a ccompl i s hi ng) t hi s (puri fi cat i on, ).
(3)
( I . . 5 2 c) .
sans-rgyas'fyyi zih yohs~su-sbyoh~bar~byed~pahi chos-
rnams de-hid-du yons-su^bsno-ba.
4
N e v e r f a l l i n g i n t o d e s p a i r or giving
way to lassitude whilst acting for the sake
1
of the living
beings. (4)
FF qr Wig 1%%^rrfrr: I^STTCFrfC'&f^fT (I. 52d.).
sems-ccm-gyi don bya-bahi-phyir nam-yan sems sky<~bci-
rri ed-pa.
5
M o d e s t y w i t h r e g a r d t o o n e s e l f a n d
o t h e r s , shame of being possessed of egoistic tenden-
cies peculiar to the Sravakas and Pratyekabuddhas.
11
(5)
(I. 53a.).
1 Sic. ace. to Tib. q.v. The MS. has :
2 Xyl. : sned-pa.
3 Pane. I. 239b. 2,zan-zih-med-par chos-fyyi sbyin-pa
( = niramisa~dharma-dana) mam-par hbyed-cin des rlom-sems su mi-
hgyur-ba dan.... granting the immaterial gift of the Doctrine
without becoming possessed of pride of doing this. On the
niramisa-dana Cf. Bu-ston, Transl. Vol. I, pp. 12, 13 sqq.
4 Pane. I. 239b. 2-3.-sans-rgyas kyi ^m yons-su-dagpar-bya-
bahi dge-bahi rtsa-ba bskyed-cin-yonssu-bsno-ba dan. des rlom-
sems su mi~hgyur~ba dan.The origination and convergence of the
roots of virtue that purify the sphere of (future) Buddhahood and
the absence of conceit at bringing this about.
5 Ibid. 239b. 3.dpag~tu~med-pahi hl^hor-bas yonssu-skyoba-
med cin ( amita-samsara-aparikheda). This refers to the
Transc. Virtue of Patience (\santi~paramita) which is predominant
on the third Stage. Cf. "Doctrine of Pr.par." p. 54.
6 hri = no-tsha is the feeling of shame at doing something
sinful with respect to one's own conscience. apatrapya = t^hrel-yod is
the same feeling of shame with a consideration of the opinions of
others.
nan-thos dan ran-sans-rgyas-liyi yid4a~byed~pa'4a-sogs^pas
rah dan gzanAa bltos-pa nc-tsha dan k
n
rel-yod'pa
t
l
By means of these five appliances the essence of
which, as in the preceding cases, is the absence of the
consideration of separate realities, the third Stage of the
Bodhisattva is fully intuited.
It is called " t h e I l l u m i n a t i n g , " since (the
Bodhisattva who has attained it) is able to expand the
light of supermundane 1 ranscendental Wisdom.
[Tg. MDO. VI. 74a. 8-bl.] de-lta-buhti yons-su~
sbyohba rnam-pa4ha-po sha-ma-bzin-du no-bo-nid-du
mi-rtog'par yons-su-sbyan-ba byas-pas. hjig-rten4as-
hdas-pahi ye-ses-kyi snah-ba byed-pahi-phyir sa gsum-
pa hod-byed-pa rtogs-pa yirt^no.
2
THE TEN APPLIANCES OF THE FOURTH STAGE
3

Kar. I. 53c, d, 54.
These are :
( S o l i t a r y l i f e i n a f o r e s t ) , owing to the
absence of the tendencies peculiar to the Sravakas
etc. (1)
Wr ^T%W^RM' i ' . I=3RTCT (I. 53c).
nan~thos4a~sogs-pahi yid~la-byed~pa4as dben-pa.
4
,
A b s ' e n ce of d e s i r e s connected with realistic
views, even in regard of Enlightenment which is the aim
to be attained, but has not yet been secured. (2)
fRTl T
1
^ Pane. I. 23%. 3-4.no-tsha ses sin
J^hrel-yod-pa-la gna$ hy
an
des rlom sems-su mi~hgyur-ba ste.
2 Cf. "Doctrine of Pr.par." p. 54.
3 Sanskr. versionAbhis. aloka, MS. 76a. 2-8Tib. version
Ibid. Tg. MDO. VI. 74b. 2-5.Pane I. 239b. 4.Rab~hbyor gzan-
yan byan-chen sa bzi pa-la gnas-pas chos bca-po hdi-dag yons-su-
blans-sin gnas-par-bya-ste de-dag-yons-su-gtan-bar mi-byaho. =Dutt,
215. 13-19 (including the 10 appliances).Again, O Subhuti, the
Bodhisattva, the Mahasattva who abides on the fourth Stage, must
assume the following ten properties and take recourse to them.
1 hey are in no case to be abandoned by him.^
4 Rnam-bsad, 135b. 5.nan~ran-gi yid-byed \yis dben-pas
nags-na gnas-pa. Pane, I. 23%. 5.dgon-pa-la gnas-palife in a
wilderness.
!58 ANALYSIS OF
1. 53c).
dmigs-pahi sbyor~bas thob~par-bya-bahi byah-chub~la
yah hdod-pahmed-pa.
1
M o d e s t y a n d a b s e n c e of c o n c e i t ,
even if one has secured the most sublime objects.*1 fSj
sTTF^rfir $ r ^^5 ^s i r ^T= # 3 : : (I. 53c).
gya-nom-pahi dhosrpo khyad-par-can ihob-tu-zin-ktjah
rlom-pa-med-paf ^
No n , b e r e a v e m e n t of a s t e a d f a s t
m i n d mastering the profound Doctrine, of the full cog-
nition of the latter, etc. (4)
^ t ^ (I. 53d.).
chos zab-mo~la~bzod~pahi hes-par-rtog~pa4asogs~pa yohs-
su~mi~gtoh~ba.
s
A b s e n c e o f d i s r e g a r d w i t h r e s p e c t
t o a n y o f t h e D i s c i p l i n e s , even if this woul d
cost (the Bodhisattva) his life. ( sj
^rtflr^TWT
4
^^t f^^S^ft ^R i=fWRT W?fen*F: (I. 54a.).
bslab-pa-blahs-pa thams-cad srog-gi-phyir yah yohs^su-mi-
gtoh-ba.
5
N o n - o r i g i n a t i o n o f a m i n d
p o s s e s s e d o f d e s i r e . (6)
0-
hdod-pahi sems ky
Q
n mi-bskyed-pa.
&
T h e a b s e n c e of a c r e a t i v e w i l l for
the production anew of the elements (of the Phenomenal
World. This means otherwise the cessation of the
stream of the worldly elementsNirvana). (7)
1 I bi d. 2 3 %. 5. hdod- pa chun-bas c a n t d e s i r e s .
2 Ibid, chog-ses-pa 'daft. modesty.
3 Rnam-bsad, 136a. 2.bsodsnoms-pa-nid-la-sogs-pa sbyans-
pahi yon-tan bcu-gnis-la yi-dam brian-pas yan-dag-par-sdom-pa.
Strict observance of the rules for the practice of the 12 virtues of
rigid asceticism (dhutaguna) in regard of alms etc.This is neces-
sary in order to obtain a steadfast mind. Cf. Chapter IV. Kar. 43.
adanarn dhutasya.Paiic. I. 239b. 6.sbyans-pahi yon-tan~gyi
sdom-pa yons-su-mi~gtan-ba= dhuta-gunasamvara-aparityaga.
4 Sic. ace. to Tib. The MS. omits
5 Fane. I. 239b. 6.^bslab~pa yonssu-mi-gtafi-ba dan
6 Pane. I. 239b. 6.-hdod-pahi yon-tan4a stnad~padisregard
for t he obj ect s of s ens ual pl eas ur e (kama-guna).
.(1.54c).
chos thams-cad4a mhon-par hdu-byed-pa med-pa.
1
A b s e n c e of a t t a c h m e n t , fegarding ones
body, (property), etc. (8)
^nfaroasw i=wfe?mFr: (I. 54c).
rah-gi lus~la-sogs~par yons~su~hdzin~pa~med-pa.
2
A b s e n c e o f m e n t a l l a s s i t u d e , regardi ng
t he acquisition of t he virtuous el ement s. (9)
f (I. 54d.).
dge-bahi chos-la dmigs-pala sems mi-zum-pa.
3
A p e r f e c t l y i n d e p e n d e n t m e n t a l
a c t i v i t y (free from realistic imputations in regard of)
any of the separate phenomenal entities. (10)
^ o ^ g f ^ r ^ W^ ^ K ^ i=?R^r% (I. 54d.).
dhos-po thams-cad yid-la-mi-byed-pa.
4
'
By means of these appliances, ten in number, which
(have the same characteristic feature as) in the preceding
cases, the fourth Stage (of the Bodhisattva) is ^ fully
realized. It is called " t h e R a d i a n t " or " t h e
B l a z i n g " (since the knowledge of the Bodhisattva
abiding on it) is like a flame consuming all the defiling
elements which may be compared with fuel.
[Abhis. aloka. MS., 76a. 8-11.]
ITg. MDO. VI. 74b. 5-6.] de-lta-buhi yons-su-
sbyoh~ba sha-ma-lta-bu rnam-pa-bcus non-mohs-pahi
bud~sih ma-lus-pa sreg-pahi hbar-ba dan ne~b<$r-ldan-
pahi-phyir sa bzi-pa hod-hphro-ba-can gnon-pa yin-no.
5
1 Pane. I. 239b. 6.mya-nan-las-hdas-pa dan-ldan-pahi sems
bsfyyed-pa dan The origination of a mind which is possessed
of (the will of attaining) Nirvana.Rnam-bsad, 136a. 3. (ace. to
Sphut. 25a. 6.)gdul-bya dan~hisham-par ihar~pa~la hgod-pas mya-
nan~las~hdas~pa~la gzol-bar-byed-pathe act of leading the converts
to Salvation in accordance with their constitution and, through this,
the tendency towards Nirvana.
2 Pane. I. 239b. d.rdzas ihatns-cad yonssu~btan~pa~sarva~
draoya-parityaga.
3 Ibid, sems ztim-pa-tned-pa altna-cittam.
4 Ibid. 239b. 6-7.dnos-po thams~cad-la Uos~pamed~pa.
5 Cf. "Doctrine of Pr.-par.
ff
p. 54.
160 ANALYSIS OF
a 1
THE TEN APPLIANCES OF THE FIFTH STAGE.
1
Kar. I. 55, 56.
These appliances are the reverse of the following
ten properties which (the Bodhisattva) has to reject as
impediments to the attainment of Enlightenment:
C o-h a b i t a t i o n w i t h - h o u s e h o l d e r s
a n d a s c e t i c s , for the sake of profit, (honours),
etc. (I)
I PTJ W" ^f?sF5ff%lb sfarcr. \=m (I. 55a.).
rned~pa4a-sogs-pahi don-du hhyim-pa dan rab-tu-byuh
ba dan-hgrogs-pa.
2
( P r i d e i n r e g a r d o f o n e' s h i g h b i r t h
a n d ) disregard for t he families of such who are devot ed
(to t he Doctrine). (2)
WT^f^Tf7f#f l =fHpTR^ (I. 55a.).
dad-pa-can-gyi khyim ne-bair-mi-ston-pa.
3
F r e q u e n t i n g c i t i e s a n d o t h e r
p l a c e s i n h a b i t e d b y m u l t i t u d e s o f
p e o p l e . (3)
^T#*3TW*Rl 1% I = ? 4 R ^ f w w (I. 5 5 b . ) .
sfyye-bo man-por hgro~ba~la-sogs-pa.*
S e 1 f-p r a i s e a n d d e p r e c i a t i o n o f
o t h e r s . (4)
4 (I. 55c).
bdag-la-bstod-pa dan gzan-la smod-pa.
5
T h e p a t h of t h e t e n s i n f u l a c-
t i o n , s. (5)
(I. 55d.).
mi-dge-ba bcuhi las-J^yi â
1 Sanskr. versionAbhis. aloka, MS. 76a. 15b. 3.Tib. ver-
sionIbid. Tg. MDO. VI. 74b. 7-75a. 4.--=Dutt, 215. 19 24.
2 Fane. I. 239b. 8-240a. I.kjhyim-pa dan-sten-pa yons-stt-span-
bar-bya-ba dan dgesloh-ma dan-sten-pa yons-su-span-bar-byaho,
Abstaining from serving householders and nuns.
3 Ibid. 240a. 1.rigs-la ser~sna-byed-pa~l$ula~matsarya.
4 = W'TT^t'^T'TiT^TTf^" Pane. I. 240a. 1hdu-hdzihi gnas dan
gnod-sems.Abiding in places of entertainment, and injurious
thoughts( ?).
5 Ibid.bdag stod cin gzan-la smod~pa.
6 Ibid. 240a. 1-2.mi-dge-ba bcuhi las-izyi lam-mams yons-su-
span-bar-byaho.One must reject the paths of the ten sins.
P r i d e r e g a r d i n g o n e ' s o w n g r e a t
l e a r n i n g e t c. (6)
^^nwfiTTR: i=*rR (I. 56a.).
thos-pa-la-sogs-pas rlom (-poi).
1
A b s e n c e of r e v e r e n c e for other (respect-
able persons). (7)
gzan-la mi-hdud-pa.
2
F a l s e p r e c o n c e i v e d v i e w s regardi ng
virtue and sin. (8)
(I. 56a.).
dge-ba dan mi-dge-ba phyin~ci~log4u mnon-par-zenhpa.
s
F a l s e o p i n i o n s d o m i n a t e d b y t h e
c o n c e p t i o n o f a r e a l i n d i v i d u a l i t y ,
e t c. (9)
(I. 56b.).
hjig-i$hogs.-lQrlta-ba-larsogs-pahi blo-gros nan-pa.'"
T o l e r a n c e i n r e g a r d o f t h e d e f i l i n g
f o r c e s a s p a s s i o n s , e t c. (10)
(1.56b.).
hdod~chags4a~sogs-pahi non-mohs-pa thams-cad
du-phyogs-par-byed-pa.
5
By means of the ten appliances which, naturally,
represent the reverse (of the points just mentioned), and
which have the same characteristic feature as in the
preceding cases, the fifth Stage (of the Bodhisattva) is
gained. It is called "the U n c o n q u e r a b l e, " since
(the Bodhisattva who abides on it) can hardly be
overcome (by the defiling forces).
[Abhis. aloka, MS. 76b. 3-6.] W
[Tg, MDO. VI. 75a. 2-4.] de-lta-buhi mtshan-nid-
\yi chos-hcu-ni byah~chub~kyi bar~du~gcod-par-hgyur-ha-
1 Fane. I. 240a. 2.-lhag-pahi na-rgyal dan
2 Ibid.l^hehs pa dan
3 Ibid.phyin-ci-log-rnams dan
4 Ibid.ihe-tshom dan doubt.
5 Ibid.hdod-chags dan. ze-sdah dan. gti-mug nam-rans-su
gzag-pa yons-su-span-bar-byaho.
162 ANALYSIS OF
fiid yin-pahi phyir spon-zin don~gyis~hphahs-pa go-bzlog-
pahi chos yons-su-sbyoh-ba mam-pa-bcus. sna~ma-bzin~
dw sin~tu-dk,ah~bas rgyal-bahi phyir sa lha-pa sbyan-dliah-^
ba hthob-pa yin-no.
1
THE TWELVE APPLIANCES OF THE SIXTH STAGE.
2
Kar. I. 57, 58.

T h e f u l l a c c o m p l i s h m e n t of t h e s i x
T r a n s c e n d e n t a l V i r t u e s , beginning with
Charity (1-6).
pha~rol~tu-phyin~pa drug yons-sit-
(I. 57a, b.).
sbyin-pa-la-sogs-pahi
rdzogs~par
3
B y m e a n s of t h i s .
T h e r e j e c t i o n o f t h e w i s h of ( a t t a i n i n g
f o r m of E n l i g h t e n me n t ) p e c u l i a r t o t h e
d f il h ( t h e
( 7- 8)
th g ) p
S r a v a k a s and of a similar wi sh regardi ng
Enl i ght enment o f t h e P r a t y e k a b u d d h a s .
wr f ^^f ^r f wr f ^F i=ftr*wfrcisr (I. 57c).
nan-thos dan ran-sans-rgyas^la mnon-par-hdod-pa.
4
T h e r e j e c t i o n o f a m i n d p o s s e s s e d o f
t h e f e a r whi ch is (at first) caused by t he cont em-
pl at i on of t he i dea of Non-subst ant i al i t y.
5
(9)
î ^p^p: ^- ^ ^ f ^ j p |=iro%Rrf qft^shfc (I. 57.- d.).
ho~bo~nid mi-dtnigs-pa-la s\rag-pahi sems.
6
1 Cf. "Doctrine of Pr.-par/* p. 55.
2 Sanskr. versionAbhis. Iloka, MS. 76b. 10-15.Tib. ver-
sionIbid. Tg. MDO. VI. 75a. 5-7.-~Panc. I. 240a. 3-4.=Dntt,
216. 1-7.
3 Ibid.Rabhby or gzan-yan byan-chen sa drug-pa-la gnas-
pas. chos drug yons-su-rdzogs-par by a ste, hdi-ltar pha-rol~tu
phyin-pa drug-go.-Again, O Subhuti, the B.M. who abides o n
t h e s i x t h S t a g e must bring to accomplishment six elements,
viz. t h e s i x T r a n s c e n d e n t a l V i r t u e s .
4 Ibid.gzan-yan chos drug yons-su~span~bar~bya~ste. drug
gan ze-na. nan~thos~kyi sems yons-su-span~bar-byaho ran-sans-rgyas-
\yi senis yons~su~spari-bar-byaho He has moreover to remove
the following six elements. What are these six?He has to reject
the mind peculiar to the ^ravakas and that peculiar to the Pratyeka-
buddhas, etc., etc.
5 Lit. the non-perception (of the separate entities).
6 Pane. I. 240a. 4-5.^s\rag-pahi sems (Xyl. : sred-pahi sems)
yonssu-span- bar-byaho.
T h e r e j e c t i o n of a m i n d h e e d l e s s of
t h e e n t r e a t i e s of t h o s e w h o p r a y ( t o
a s s i s t t h e m). (10)
^R^TOFFf ^*#srf%i!Fr l=^Tf%rs^#?PR (I. 58a.).
slofiS'Tno-pcihi st^ye-bos bslans-na zu.m-pa.hi sems.
1
T h e r e j e c t i o n o f i l 1-w i l l o f g i v i n g
a w a y a4 1 o n e' s p r o p e r t y (for t he sake of
others). (11)
^ Wf t f ^ f ^ F R ^ mf f ^ ^ ^ l=^5fc^FtS
i:
^54^T'- (I. 58b.).
bdog-pa tharns cad rah-gi gton-bar-zugs-pa-la mi~dgaQ~
ba.
2
T h e r e j e c t i o n o f a m i n d i n c l i n e d
t o r e p u l s e t h o s e w h o p r a y , owi ng t o t he
fact of bei ng poor oneself. (12)
(I. 58c).
dbul-bcthi slonshino-pahi sl%ye~bo spon-bcihi sems hdor-
ba.
3
By means of these ten appliances (which have the
same characteristic feature) as in the preceding cases,
the intuition of the sixth Stage (of the Bodhisattva), that
which is P r o x i m a t e to (the realization) of all the
properties of the Buddha, is brought to full accomplish-
ment.
[Abhis, aloka, MS. 76b. 1-16.]. ^ N
[Tg. MDO. VI. 75a. 7-8.] de4ta~buhi
S
na~ma-bzin~
du yohs-sw sbyon~ba bcu-ghis-}^yis s&ns-rgyas-fyyi chos
thams-cad mfionsum-du-gyur-pas sa drug-pa mnon-du<
gyur-pa
4
\un~ses~par-hgyUr~ba yin-no.
5
1 Fane. 1. 240a. 4-5.slons-mo-pa mthonna zum-pa med-
par-bya.
2 Ibid.dnos~po thams-cad yons-su-btan-bas yid-mi-bde-har
mi-bya.
3 Fane. I. 240a. 5-6.slons-mo-pa mthon-na slons-mo-pas
hJlhrug-par-mi-bya.If he sees people who pray him, he must not
become irritated by this.
4 The Xyl. has shon-du gyur-pa.
5 Cf. ''Doctrine of Pr,-par.
f
* p. 55,
164 ANALYSIS OF
T HE TWENTY APPLICATIONS OF THE SEVENTH STAGE.
1
Kar. I. 59-65.
2
T h e t h r e e M e d i a o f D e l i v e r a n c e ,
viz. t h e M e d i u m o f N o n-s u b s t a n t i a l i t y ,
(the cognition of all t he el ement s of exi st ence as devoi d
of a real essence of their own),
3
t he M e d i u m o f
N o n-d i f f e r e n t i a t i o n , (the absence of consi-
derat i on for t he separ at e charact eri st i c feat ures of t he
el ement s),
4
and t h e M e d i u m o f A b s e n c e o f
D e s i r e (not giving way to a mi nd t hat is desi rous of
further r epeat ed bi rt hs in t he t hree Spher es of Exist-
ence).
5
By means of t hese t hr ee Medi at h e c o n-
c e p t i o n ) o f t h e E g o (as havi ng a real essence of
its own),
6
t h e c o n s i d e r a t i o n o f t h e
c h a r a c t e r i s t i c f e a t u r e s o f t h e l i v i n g
b e i n g s ( as : "t hi s is a ma n , " "t hi s is a wo ma n , "
etc, ),
7
and t h e c o n s i d e r a t i o n i n f a v o u r
o f a n i n d i v i d u a l s o u l (as abi di ng in t he t hree
Spher es of Existence)
8
are respect i vel y r emoved
(1 -3). ^^^TPriWT5rf%f^^
f - - ( I. 5 9 a . ) f l f | # f g WR (I. 62a).
stoh-pa-nid dan. msthan~rna-med~pa dan. smon-pa-med-
paste, rnam-par-thar-pahi sgo gsurn yan~dag-par~ses~pas.
go-rim-bzin-du bdag dan. sems-can dan. srog-tu-hdzin-pa
med-pa.
9
The full accompl i shment of t he pat h of t he ten virtuous
actions charact eri zed by t h e p e r f e c t p u r i t y o f
t h e t h r e e i t e m s (i. e. t he non-percept i on of t he
subject and obj ect of an action and of t he latter itself).
By means of this one becomes f r e e f r o m t h e
1 Sankrs. versionAbhis. aloka, MS. 77a. 4-6. 11.Tib. ver-
sion-Ibid. Tg. MDO. 75b. 2--76a. 7.Pane. I. 240a. 6-7.-Rab-
hhyor gzan-yan byah-chen sa-bdun-pa-la gnas-pas chos ni-su mi-
hya. Dutt, 216. 8-14.Again, O Subhuti, the B.M. who abides
on t h e s e v e n t h S t a g e , must not do the following 20
t h i n g s.
2 Kir. I. 59-61 contain an enumeration of the points to be
shunned, and Kar. I. 62-65an enumeration of the antidotes.
3 Gser. I. 346b. 5. 4 Ibid. 346b. 6.
5 Ibid. 6 Ibid. 347a. 1.
7 Ibid. 8 Ibid.
9 Pane. I. 240a. 7.bdag-tu-hdzin-par mi-byaho. sems can-du
hdzin-pa dan. srog-tu-hdzin-pa dan Ibid. 240b. 3-4.ston-pa-
nid rdzogs-par~bya~ba dan mishan-ma-med-pa mnon-du-bya-ba dan
smon-pa-med-pa ses-par~bya, etc. = Dutt, 216. 15-23 (the antidotes).
c o n c e p t i o n o f t h e i n d i v i d u a l
indivisible (and i ndependent reality). (4)
as
(I. 59b.)Hr ^TO^r f^gflsr r d. 62b.)
hkhor gsum yons-su-dag-pahi dge-ba bcuhi las-kyi lam
yons-su~rdzogs~pa mi~gton~bas. gah-zag gcig-tu spon-
ba.
1
T h e f u l l m a n i f e s t a t i o n o f g r e a t
m e r c y a n d l o v e whi ch have for their obj ect all
t he suffering living bei ngs.
Owi ng to this one c a n n o t b e c o m e
p o s s e s s e d o f n i h i l i s t i c v i e w s (regarding
t he ani mat e world). (5)
3 RTW^^ i = ^%^. . . (I. 58b. ) . -
(' 62c) .
sdug-bsnal-gyis gduhs-pahi skye~bo thams-cad-la drnigs-
pahi snin-brtse-ba rtogs-pas. chad~par~hdzin~pa rned~pa.
2
(A b s e n c e of co n ce i t ) manifesting itself
in the non-perception of the reality of all the separate
entities, considering the purification of the Sphere of
Buddhahood.
It removes the e t e r n a l i s t i c c o n c e p t i o n
in regard of the elements of existence, (viz. the views
which maintain that the elements have a permanent, un-
changeable separate essence of their own). (6)
(I. 59b.)W*H*T (I. 62c) .
scths-rgyas-kyi zih yofis-su-rdzogs-pa-nas ne-bat-bztth-ba
ste. dnos~po thams-cad4a ne-oar ma-drnigs-pas rtag-par-
hdzin-pa-las mam-par bzlog-pa.
3
T h e c o g n i t i o n o f t h e T r a n s c e n -
d e n t a l U n i t y (equality) of all t he el ement s of
exi st ence. Owi ng to this one can no mor e t ake into
consi derat i on a n y s p e c i f i c c h a r a c t e r i s t i c
m a r k s (relating to t he separ at e elements). (7)
1 Pane. I. 240a. 7.gan~zag-tu hdzin-pa.,,......240b. 4.^hkhor
gsum yons-su-dag-pa.
2 Ibid. 240a. 8.chad par-hdzin-pa-dan.........240b. 4.sems-
can thams-cad-ia snin-rje zih snin-hrtse-ba.
3 Sic. ace. to the Commentators. In the Pane. (I. 240a. 8.
240b. 4.) the explanation of amanana is different :rtag-par-hdzin-pa
dan sems-can de-dag-la brHas par mi-bya-ba.~Not showing
contempt for those living beings.
166
ANALYSIS OF
cg .(l. 59C.)
(I. 62c, d.).
chos thamS'Cad mnarn-pa-nid-du rtogs-pas mtshan~mar~
hdzin-pa med-pa.
1
T h e c o g n i t i o n of t h e P r i n c i p l e of
t h e U n i q u e V e h i c l e to Salvation in the form
of the Mahay anistie Path.
By means of this the conception of the (three different
elements of the Sainty Lineage
2
as heterogeneous)
factors is iejected. (8)
^fRRc^^^mt ^rt ^f^TR: i=|wf:
3
(I. 59c.)w^mm
(I. 62d.).
theg~pa-chen~po~nid~du theg-pa gcig-par rtogs-pas rgyur-
hdzin-pa spans-pa.
4
The cognition of t he ment al and t he physical
el ement s as bei ng, from t he outset, somet hi ng t hat is
n o t l i a b l e t o o r i g i n a t i o n .
Thr ough this o n e b e c o m e s f r e e f r o m
t h e c o n c e p t i o n o f (the reality of) t h e ( 5 )
g r o u p s o f e l e m e n t s , (as somet hi ng whi ch
becomes originated, et c. (9)
(1. 59c.).
5
min-dan-gzugs-lasogs-pa^ ma-skjjes- par yons-su-sespas
phun-por hdzin-pa dah-bral-ba.
7
The perseverance in the full cognition of the
profound Doctrine (i.e. of the teaching that the 18
component elements of the individual are devoid of the
character of plurality).
1 Pane. I. 240a. 8.tntshan mahi hdu-ses (-- nimitta-samjnd)
Ibid. 240b. 4-5.chos tliarns-cad rnnatn-pa-nid-du Ha-ha yon-
dag-pahi tshul Hogs sin.........
2 gotra-rigs. Cf. Uttaratantra, Transl. pp. 103, 107 and "Doctr.
of Pr.-par.,** p. 31.
3 Forms a dt)andt)a with the preceding.
4 Pane. I. 240a. 8.rgyur Ita-ba (= hetu-darsana). The inter-
pretation of ek.a~naya~jnata given here is that of the E k a-y a n a-
n a y a-v a d i n s. (Cf. "Doctr. of Pr.-par.," p. 29). We could
translate it simply as the "Knowledge of Monism."
5 In the Kir. referring to the antidotes we have (I. 63a.)
anutpdda-\satna-jnanam; fysama is mentioned first metri causa.
6 adi transl. incorrectly.
7 Pane. I. 240a. 8.phun-po-la mnon-par-chags-pa.
Owing to this, the conception of the (18) component
elements of an individual (as having the character of
real causes and effects) is put an end to. (10)
^# T^^
v
^R^T^î ? RJ I ! Tf ^%^: i=*0I3 (I. 59dL).
chos zah-rno-la nes-parrtogs-pahi bzod-pa Hogs-pas
khems-m-hdzin-pa spans-pa.
x
T h e d e mo n s t r a t i o n , b y me a n s of t h e Ma h a y a n i s t i c
t e a chi ng, of al l t he e l e me n t s of e xi s t e nce f r o m t h e
m o n i s t i c s t a n d p o i n t ( as b e i n g fr ee fr om t h e
di ffer ent i at i on i nt o s ubj e ct a n d obj ect ) .
By me a n s of t hi s o n e b e co me s f r e e f r o m , t h e
c o n c e p t i o n o f t h e ( 1 2 ) b a s e s o f c o g '
n i t i o n (as r eal s ubj e ct i ve a n d obj e ct i ve ent i t i es ) . (11)
I. 63b.).
chos thatns-cad theg-pa-chen-pohi sgo-nas ston-pahi-
phyir skye-mched-du-hdzin-pa dan-bral-ba.
2
T h e p e r f e c t a n n i h i l a t i o n o f a l l
i m p u t a t i o n s ( i . e. of r eal i s t i c vi e ws r e g a r d i n g
s ubj e ct a n d obj ect ) .
By me a n s of t hi s t h e v i e ws ma i n t a i n i n g t h e
r e a l i t y o f t h e e x i s t e n c e i n t h e t h r e e
s p h e r e s (of t h e P h e n o me n a l Wo r l d ) a r e fully
r e mo v e d . (12)
l
(I. 60a.)^q^TRT: flSSRP I. 63c).
rtog-pa thams-cad gcodpas khams gstim-po-la gnas-pahi
hdzin-pa-la bcad-pa.
T h e r e j e c t i o n o f d i f f e r e n t i a t i o n ,
o f t h e c o n c e p t i o n o f a r e a l i n d i v i -
d u a l i t y a n d t h e o t h e r f a l s e v i e w s ,
a n d o f t h e d e f i l i n g f o r c e s a s p a s s i o n e t c.
B y m e a n s o f t h i s o n e b e c o m e s f r e e f r o m e v e r y
k i n d o f p r e c o n c e i v e d v i e w ( s y m p a t h y ,
a n t i p a t h y , e t c. ) . ( 1 3 )
(I. 60b.)tfgre^srsR^ (I. 63d,).
1 Pane. I. 240a. 8.\hams-la mnon-par-chags-pa.
2 Pane. I. 240a. 8-bl.sktf\e~mched-la mnon-par-chags~pa.
3 1. e. anta-graha drsti, drsti-paramarsa, sila-Vrala-paramarsa
and mithya-drsti.
168 ANALYSIS OF
mtshan-mar-hdzin-pa dan hjig~tshogs4a~sogs~pahi Ua-ba-
mams dan. hdod~chags4a-sogs~pahi non-ntons-pa spon-
bas. chags-par-hdzin-pa dah-bral-ba.
T h e p o w e r of d e e p e s t m e d i t a t i o n
connected with the p e r f e c t q u i e s c e n c e of
t h e mi n d .
1
By means of it one gets free from views
influenced by mental depression (since one has the
mind perfectually concentrated upon the Omniscience of
the Buddha that is to be attained, and never gives way
to despair, thinking oneself incapable of attaining the
desired aim). (14)
^ ^ 60b.)
(I. 64a.).
zi-gnas sgoms-pahi stobs-kyi
s
sems kun-tu-zwn-pahi hdzin-
por-las bral-ba.
2
S k i l l i n T r a n s c e n d e n t a l A n a l y s i s ,
( whi ch br i ngs a b o u t t h e cogni t i on of t h e Bo d y of t h e
Bu d d h a a s r e s e mb l i n g a n i l l usi on) .
Owi n g t o t hi s o n e is n o mo r e p o s s e s s e d of t h e
p r e c o n c e i v e d r e a l i s t i c v i e w s r e g a r d -
i n g t h e J e w e l o f t h e B u d d h a . (15)
srin"
3
[W^!Tg^fef^^r^T^'Twr i=^tera
4
^ f ^ f t (i , 64b.).
ses-raib dan thabs4a-mk.has-pas sans-rgyas-su lta-ba-
f
a
mnon-par-zenrpa ma-yin-pa.
5
T h e p e r f e c t p a c i f i c a t i o n o f t h e
m i n d t h r o u g h t h e me d i t a t i o n o n t h e unr e a l i t y of t he
s e p a r a t e e l e me n t s of e x i s t e n ce .
By me a n s of t hi s t h e i ns i s t e nce u p o n p r e c o n -
c e i v e d v i e w s r e g a r d i n g t h e r e a l i t y
1 samatha = zi-gnas.
2 The Pane. (I. 240b. 1.) has with regard to the points to be
shunned relating to appliances 12, 13 and 14khams gsum-la mnon-
par-zen-pa ( = dhaiu-traye bhiniveiah) dan tenants gsum-la rten-pa
(=zdhatu-traya~pratisthana) and khams gsum-la-gnas-pa (-dhatu-iraya-
sthatiam). Regrading ,t?he antidotes we have (Ibid.) 240b. 5-6.rtog-
pa yah-dag-par-bsalba dan. Ha-ha mam-par- zlog-pa dan, non-
tnons-pa mam-par zlog-pa dan. zi~gnas dan...
3 Here a synonym of vipasyana or vidarsana.
4 The points to be shunned referring to appliances 15, 16 and
17 are counted together: 'ratna-tritaya...(l. 60a.)
5 Pane. I- 240b. 1.sans-rgyas-la rten-pahi Ha-ba-la mnon-par-
chags-pa. Ibid. 240b. 6.lhag-mthon-gis"by means of Tra
dental Analysis.**
ranscen-
o f t h e J e w e l o f t h e
unfounded. (16)
D o c t r i n e becomes
(I. 64c).
chos bdag-med-pa bsgoms-pas. sems ne~bar~i~bahi~phyir
chos~su-lta~ba4a mnon~par~zen~pahi ho-bo-nid ma~yin-
pa.
1
The origination of K n o w l e d g e whi ch is based
upon t he t wo aspect s of reality and is perfectly free from
i mpedi ment s (in cogni zi ng t he essential nat ur e of) mat t er
and t he ot her el ement s of exi st ence.
Owi ng to this t he insistence upon t h e v i e w s
m a i n t a i n i n g t h e r e a l i t y o f t h e J e w e l
o f t h e C o n g r e g a t i o n becomes i mpossi bl e. (17)
Rf N I d ^ 1 i1
fi? sr (I. 64c
f
d.).
bden-pa gnis4a brten-pahi gzugs4a sogs-paAa thogs-pa-
med-pahi ye-ses skyes~pas. dge-hdun-du lta-ba-la mhon-
par-zen-pa bsal-ba.
2
The acquisition of Knowledge which cognizes (the
elements of existence) a s n o t b e i n g t h e
o b j e c t s of p r e c o n c e i v e d r e a l i s t i c
v i e w s .
Owing to this there is no room for the insistence upon
the views maintaining the (separate reality of) morality
and moral observances.
3
(18)
OftftrcTT (I. 60c, d . ) . - ^^j f t : (I. 65a.).
mnon-par-zen-pahi gnas ma-yin-pahi ye-ses thob-pas.
fsliul-^/ir?ms-su Ita-ba-la rnhon-paf-zen-pa mi-hbyun-ba^
T h e a c t o f g o i n g , s i m u l t a n e o u s l y ,
t o a l l t h e s p h e r e s o f B u d d h a i c a c t i -
1 Pane. 240b. 1.chos-la-rien-pahi lih-ba-la mnon-parchags-pa.
Ibid. 240b. 6.-dul-hahi &ems dan zi-bahi sems.
2 Ibid. 240b. 2.dge hdun-la rten-pahi Ita-ba-la mnon-par-chags-
pa. Ibid. 240b. 6.thogs-pa-med-pa''absence of impediments."
3 This means that one must not become possessed of concept
in thinking that one's; moral merit is sufficient for bringing one to
Salvation.
4 Fane. I. 240b. 2.tshul-khrims-la rten-pahi lia-ba-la mnon-
par-chags-pa dan.
170 ANALYSIS
v i t y for t he sake of undert aki ng t he correct analysis
of all t he el ement s of exi st ence.
Owi ng to this t he c o n f l i c t i n g v i e w s (and
doubts) i n r e g a r d o f t h e p r i n c i p l e o f
R e l a t i v i t y can, no more become ori gi nat ed. (19)
(I. 6la. (I. 65b.)
chos yah-dag-par rab-tu-matn-par-hbyed-pahi don-du
l
sahs-rgyas-kyi zin thams-cad-du ji-ltar-hdod-pa-bzin-du
dus
2
-mnam-du hgro-bas-na stoh~pa-nid4a rtsod-par-hdzin-
pa dan-bral-ba.
s
T h e a c t o f s h o w i n g , in all t he different
regions of t he world, o n e' s c o r p o r e a l f o r m
in accor dance wi t h (the needs of t he convert s and) in
order to bri ng del i verance to t he fundament al el ement
of t he living bei ngs
4
who have preconcei ved realistic
vi ews.
By means of this t he views owi ng to whi ch o n e
e x p r e s s e s t h e s e s c o n f l i c t i n g w i t h t h e
p r i n c i p l e o f R e l a t i v i t y become rej ect ed. (20)
61b.)^%
R (I. 65. c, d.).
dmigs-pa4a mhortrpar-zen-pahi sems-can-gyi li
mams bsgral-bar-bya-bahi phyir ihams-cad-du bdag~gi lus
ji-ltar-mthun-par ston-pas-na. stofi-pa-hid dah-hgdl-bar
brjod-pahi hdzin-pa yonssu-spahs-paJ*
Thus, by means of the realization of these appliances,
twenty in number, which have the same special character-
1 The Xyl. has : don-dus (sic !)
2 The Xyl. leaves out : dus.
3 Pane. I. 240b. 2.-chos-rnams ston no zes zum-par-hgyur-ba
dan. depression at hearing that the elements of existence are devoid
of a real essence of their own.Ibid. 240b. 6.gan-du-hdod-pahi zin-
du hgro-ba stegoing to that sphere (of buddhaic activity) which
pleases one.
4 sattt}a~dhaiu = sems-can-gyi k.hams. Is a synonym of dhaiuy
gotra, tathagata-garbha, etc. Cf. Uttaratantra, Transl. p. 195.
5 Pane. I. 240b. 2,ston-pa-nid dan~hgal~ba stecontradiction
of the principle of Relativity,
istic essence as in the preceding cases,
1
the twenty varie-
ties of defiling elements which have been mentioned are
removed. By this the seventh Stage (of the Bodhisattya)
is conditioned. It is called " t h e F a r - r e a ch i n g " ,
since the activity of the Bodhisattva has an exceedingly
wide and extensive sphere, this owing to the connection
with the Path that is right and completely free from effort.
[Tg. MDQ. VI. 76a. 7-8.] de~ltaf-na yohs-su-
sbyoh-bahi chos rnam~pa-ni~su-po sha-ma~bzin-du k.hyad~
par-gyi mishan-nid-can-gyi yohs-su-sbyoh-ba byas-pa
rtogs-pas-na ji-sk&d-du-bsad-pahi chos rnam-pa-ni-su dan-
bral-bahi phyir yah~dag-par Ihunv-gyis-grub-pahi lam
dah-hbrel-bas sin-tu rih-du-hgro-bahi-phyir sa b dun-pa
rin~du-son~ba hihob-pa yin-noT
1
^ *
THE EIGHT APPLIANCES OF THE EIGHTH STAGE.
3
Kar. I. 66, 67,

These are :
T h e k n o w l e d g e of t h e m e n t a l a ct i r
v i t y of all the living beings, as it is, in its true form. (1)
% R (I. 66a.).
ihams-cad-k.yi sems-fcyi-spyod-pa ji-lta-ba-bzin-
du-ses-pa.
4
"
The act of exhibiting, in the different regions of the
world, one' s s u p e r n a t u r a l f a c u l t i e s
5
for
the sake of the living beings. (2)
1 I.e. they have to be regarded as devoid of a real essence of
their own.
2 Cf. "Doctrine of Pr.-par." p. 55.
3 Sanskr. versionAbhis. aloka, MS. 78a. 13-b. 3.Tib. version
ibid. Tg. MDO VI. 76b. 6-77a. 2.Pane. I. 240b. 7.Rab-hbyor
gzan-yan byan-chen sa brgydd-pa-la gnas-pas chos bzi-po hdi-dag
yons-su-rdzogs-par-bya-sle. = Dutt, 217. 1-5.Again, O Subhuti, the
Bodhisattva, the Mahasattva who abides on t h e e i g h t h S t a g e
must bring to accomplishment the following 4 elements. Cf. below.
4 Ibid. 240b. 8.hdi-lter sews-can thams-cad-fyyi sems l^hon-du-
chud~par-bya-ba. Cf. Chapter IV. Kar. 14.sa(ii)anarn cHta-caryasu.
5 Lit. "playing (kridaha) with the supernatural faculties."
P
172 ANALYSIS OF
(I. 66b.).
hjig-rten-gyi kjiarns sna~tshogs-su sems-can-gyi don-du
rdzu-hphrul-gyi mhon-par-ses-pas brtse-ba.
1
T h e p r e p a r a t i o n o f t h e s p h e r e o f
f u t u r e a c t i v i t y a s a B u d d h a , of t he
recept acl e-worl d,
2
by t ransformi ng it into a region
aboundi ng with gold, j ewel s et c. (3)
(I. 66b, c).
rien-gyi sahs-rgyas-kyi zin gser4a-sogs-pahi no-feor yohs-
su-sgyiir-ba.*
A d o r a t i o n of t h e B u d d h a s in order to
(obtain from them the power of) investigating the ele-
ments of existence in all their aspects. (4)
^ffw^q-^r^jpl ^^<wwrf3c i=f^rqfMr (I. 66d.,).
rnam-pa thams-cad-du chos yons-su~brtag-par~bya~bahi-
phyir de-bzin-gsegs-pa mnes-par-byed-pa.
4
T h e o r i g i n a t i o n of s u p e r - h u m a n
d i v i n e v i s i o n (owing to which one comes to
know the faculties of the living beings etc.). (5)
f (I. 67a.).
lhahi mig bsf^yed-pa.
5
5 _ _^ÔTBTg[rBr;mf~gif Pane. I. 240b. 8.mnon-par-ses-pas
rnam-par-brtse-ba.
2 adhara has here the meaning of bhajana-loka as opposed to
satloa-loiza. Cf. Chapter IV. Kar. 61.iaiha bhajana-loiâsya buddha-
k.setrasya suddhatd.
3 Pane. I. 240b. 8.sans-rgyas-ifayi zin Ha zin. sans-rgyas-i^yi
zin ji-liar-mthon-ba de-dag yons-su-bsgrub-pa.He perceives his
sphere of Buddhahood and arranges it as he sees it (to be necessary).
4 Ibid. 241a. 1.sans-rgyas bsfien-bfiur-zin sans-rgyas-i^yi siû
yan-dag-pa-ji-lta-ba-bzin-du brtag~pa.He worships the Buddha and
examines the esrential nature of the Buddha's Body as it is.The
Karika agrees with this passage (buddha-set)a~pariksan<e), whereas
the interpretation of Haribhadra is different.
5 Pane. I. 241a. 2.Rab-hbyor gzan-yan byan-chen sa brgyad-
pa-la gnas pas chos bzi yons-su-rdzogs-par-bya-ste. bit gan ze-na
hdi-lta-ste dban-po rab dan tha-ma ses-pa. = Dutt, 217. 6-10. More-
over O Subhuti, the B. M. who abides on the eighth Stage must
bring to accomplishment four other elements, viz. the knowledge of
acute and feeble faculties (of the living beings)...etc.
T h e p u r i f i c a t i o n of t h e l i v i n g
b e i n g s , the animate sphere of Buddhaic activity. (6)
^T%?Tfi:%w^ffq"ft:#^ i=%ir%f^fe'- (I. 67a, b.).
brten-p'a sahs~rgyas~k.yi zin serns-can yons-sv-sbyon-ba.
A firm s t a n d i n t h e ( c o n t e m p l a t i o n
o f ) t h e i 1 1 u s i o n a r y c h a r a c t e r (of e v e r y
s e p a r a t e r e a l i t y) . (7)
: (I- 67b.).
thams-cad-du sgyu-ma-lta-bur gnas~pa.
2
T h e f a c u l t y of a s s u m i n g a f o r m
of e x i s t e n c e i n t h e P h e n o r m e n a l
Wo r l d , after having, through the perception of the
needs of the living beings, come to the insight (that such
or such form of existence is the most suitable,). (8)
R (I. 67c).
sems-canhgyi don mthoh-nas bio shon-dtx-btan-bahi skije-
ba yonS'Stt-hdzin-pa.
3
By means of this eightfold appliance which has the
same characteristic feature as in the preceding cases, (the
Bodhisattva.) comes to the full intuition of t he " e i g h t h
S t a g e which is called " t h e m o t i o n l e s s,
f
since
there one is no more disturbed by the differentiation of
separate entities and by the necessity of using effort in
one s acts.
(Abhis. aloka, MS. 78b. 3-5.] f
[Tg. MDO. 77a. 2-3.] deAta-buhi yohs-su-sbyoh-
bahi chos rnam-pa-brgyad sna~ma~bzin-du yons-su-sbyans-
pas mtshan-ma dan rtsol-has bskyod~du~med~pahi~phyir sa
1 Pane. 241a. 2.sans-rgyas-iiyi zin yons~su-sbyon-ba. Cf.
Chapter IV. Kar. 61.
2 Pane. I. 241a. 3.sgyu-ma Ha-buhi tin~ne-hdzin4a yan-
dan-yah mnam-par-gzag~pa.Again and again he becomes absorbed
in the meditation on the illusionary character (of existence).
3 Cf. Uttaratantra, Transl. p. 194.Parlc. I. 241a. 3.sems-can-
rnams-kyi dge-bahi rtsa-ba ji-ltar ji-ltar grub par hgyuf~ba delta de-
Itar yons~su-bsgrub-pahi-phyir ched-du-bsams sin srid~pa ne-bar-
len-pa.In order to bring to development the roots of virtue of the
living beings as they have to be developed (the Bodhisattva) assumes
a Phenomenal Existence, having duly reflected fin what from) he
must become born.
174 ANALYSIS OF
THE ABHJSAMAYALAMKARA
175
brgyad-pa mi~gyo-ba na.ms-su~miioh-bar"h.gyur-ba yin~
no.
1
THE TWELVE APPLIANCES OF THE NINTH STAGE.
2
-
Kar. I. 68, 69.
These are :
V o w s a n d s u b l i m e w i s h e s of a n
i 1 1 i m i t e d c h a r a c t e r (which are all of them
fully realized through the accomplishment of the six
Transcendental Virtues). (1)
W^^lftjWR l=Jif%WHT^^mfa (I. 68a.).
smon-lam mthmh-yas-pa.*
T h e K n o w l e d g e o f t h e m e a n i n g o f
a l l t h e s o u n d s uttered by the gods and all the
other living bei ngs. (2)
^ T f ^ f ^ WWI R l=%TfNf WIRU (I- 68b.).
Iha-lasogs-pa serns-can-thatns-cad-iiyi slâd ses-pa.
4
F l a s h e s o f i d e a , i n e x h a u s t i b l e l i k e
t h e c u r r e n t o f a s t r e a m, (through t he attain-
ment of t he fourth met hod of i nt ense penetration,). (3)
^f%mWrf%WR I=^fNr SRfteHFTf (I. 68c).
spobs-pa chu-bo~ltar mi-zad-pa.
5
T h e e n t r a n c e i n t o t h e w o m b s
6
of
women who are praised and revered by all (like that of
Mayadevi). (4)
Wf k I. 68d.).
sliye-bo thams-cad-kyis bshags-pahi mhal-du-hjug~pa.
2 Sanskr. versionAbhis. aloka, M. S. 78b. 8-15.Tib. verdon
Ibid. 77a. 5-8.Pane. I. 241a. 4-5.Rab-hbyor gzan-yan byan-chen
so. dgu-pa-la gnas-pas. chos bcu-gnis yons-su-rdzogs-par-bya-ste. = Dutt,
217, 1M6.
3 The fame in Sphut. 28a. 2-3, just as the following. Paiic. I.
241a. 5,smon-lam mthah-yas-pa yons~su-bzun sle.pranidhana-
paramita is the predominant virtue on the ninth Stage. Cf. "Doctr.
of Pr.-par." p. 56.
4 By means of the first three Methods of Intense Penetration
(pratisami)id=zso~so-yan-dag~par-rig-pa; Gser. I. 351a. 6b. 1.) The
f~ur pratisamvid are secured by the Bodhisattva on the ninth Stage,
Cf.. Uttaratantra, Transl. p. 117-Pane. I. 241a. 5-6. lha dan \lu
dan. gnod-sbyin dan dn-za dart. lha~ma-yin dan. nam-mkjiahi
Idin dan. mi~ham~ci dan. Ho-phye-chen-pohi s\ad-ses-pa.
5 Ibid. i.e. pratibhana-pratisamvid (Gser. I. 351b. 1.Paiic. I.
241a. 6yons-sti-rdzogs-pahi spobspas nes-par-bstan-pa ses-pa.
6 In order to become born in the Phenomenal World.
7 Pane. Ubid-rnohi mnal-du-hbro^ba phun~sum-tshogs-pa.
B i r t h i n a r o y a l ( o r B r a h m a n i c a l )
f a m i l y . (5)
p-TR l=fM?f - ( I . 69a.).
rgyal-po la~sogs~par gnas-pa.
1
T h e f a c t o f b e c o m i n g a n o f f - s p r i n g
o f t h e s o l a r r a c e s et c. (6)
WT%^T?TTc^ l=WMNr (1. 69a.).
ni-ma-la-sogs-pahi rus.
2
R e l a t i o n s w h o a r e o n g o o d t e r m s
w i t h o n e ' s m o t h e r e t c . ( 7 )
Trarf^R^Tfa: l=*lt<^F (I. 69a.).
ma-la-sogs-pa dan~legs~par~hbrel-pahi gnen.
3
A r e t i n u e o f f a i t h f u l a n d o b e d i e n t
f o l l o w e r s . ( 8)
m^^mfimv* \=^ft^Kw(l 69b.).
ran~dban-du~hgyur~bahi h^hor.
4
^
A b i r t h w h i c h i s e u l o g i z e d b y I n d r a
and the other (great gods). (9)
^r ^f i r ^^cTT^
#
. -=3FJR: (I. 69b.).
brgya-byin-la-sogs-pas mnon-par-bstod-par skye-ba.
5
D e p a r t u r e f r o m w o r l d l y l i f e at t he
incitation of t he Buddhas et c.
6
(10)
f^1^' #^f^*R I=4^F^" (I. 69c).
sans-rgyas-la~sogs~pas bsl%ul-te hes-par-hbyun-ba.
7
( T h e p r o d u c t i o n of ) a n e n c h a n t e d
A s v a t t h a t r e e et c. , whi ch r esembl e a wish-
fulfilling gem. (II)
1 rigs p h u n - s u m t s h o g s - p a ( = ^ p )
2 Ibid. 241a. 6-7.rgyud phun-sum-tshogs-pa ( samtana-
sampatti).
3 Ibid. 241a. 7.rus phun-sum-i^hogs-pa ( gotra-sampatti).
4 Ibfd. hkhor phun-sum-tshogs-pa ( = parivara-sampatti).
5 Cf. the assistance of Indra and Brahma at the birth of
Sakyamuni.Paiic. I. 241a. 7.tshe phun-sum-tshogs-pa ( = ayuh-
sampatti).
6 Or of the Devaputras of the Pure Region (suddha-aDasa-
kdyi\ah) who arouse in the Bodhisattva aversion towards worldly
existence. (Gser. I. 352b. 4 sqq.); cf. Bu-ston Transl. Vol. II. p. 21
(quotation from Lalita-vistara, p. 173. 11-14 Lefm.)
7 Pane. I. 241a. 7.mnon-par-hbyun-ba phun-sum-tshogs-pa
(= abhiniskramana-sampatti).
too
176 ANALYSIS OF
(I. 69c).
yid-bzin-gyi nor-bu dah-hdra-bahi sin a~sva~tha~la~sogs-
pa.
1
T h e f u l l r e a l i z a t i o n of a l l t h e
v i r t u o u s p r o p e r t i e s which, essentially, re-
present the characteristic features peculiar to all the
Buddhas. (12)
^f^^feyr r î w^fTfdf ^ isTpgij^r m%: (I. 69d.).
sans-rgyas-fyyi chos thams-cad-fyyi no-bohi yon-tan yohs-
m~rdzogs~par-byed~pa.
2
The full accomplishment of these 12 appliances
which have the character of the highest forms of perfec-
tion and the same distinctive feature as in the preceding
cases, means the full realization of the ninth Stage (of the
Bodhisattva). The latter is called " t i e S t a g e of
P e r f e c t W i s d o m, owing to the irreproachability
(of the Bodhisattva) as regards his skill in teaching the
Doctrine.
[Abhis. aloka, MS. 78b. !5-79a. 2.] ?c%f #
[Tg. MDO. VI. 77a. 8b. 2] de~lta~buhi phun-sum-
ishogs-pahi mtshan-nid-f^yi yons-susbyon-ba bcu-gnis
sha-ma-bzin-du yons~su-sbyan>*ba~byas-pahi khyad-par-
dag-gis chos-ston~pa-la mkhas~pa kha~na-ma-tho-ba-med-
paht-phyir sa dgte-pa legs-pahi blo-gros mhon-du-byed-pa
yin-no.
3
T HE TENTH STAGE OF THE BODHISATTVA AS THE RESULT
OF THE FOREGOING NI NE.
4
Ka r . I. 70.
( Ther e ar e al t oget her t he following St ages to be
consi dered) :
T h e S t a g e o f t h e S p i r i t u a l L i n e a g e ,
o f t h e S r a v a k a s , et c.
5
1 Pane. I. 241a. 7.byan-chub-\yi sn-gi rgyan phun-sum tshogs-
pa (= hodhi'Vrksa-alamkara-sampatii).
2 Ibrd. 241a. 7-8.yon-tan thams-cad yons-su-rdzogs-pa phun-
sutn-tshogs-pa (= sarva-guna-paripuri-sampatti).
4 Sphut. 28b. 1.rgyuhi sct~rnanis-\yi yons-su sbyon-ba de-llar
nes-par-bstan-nas hbras~buhi sa-nid
5 Is identical with the Hmayanistic Path of Training (prayoga-
marga) "Doctr. of Pr.-par.," p. 49.
T h e S t a g e of ( t h e a c c e s s t o) t h e e i g h t
( D e g r e e s of S a i n t l i n e s s),that of the candi-
date to the first Result.
1
T h e S t a g e of I l l u m i n a t i o n,of him who
has entered the Stream.
2
T h e S t a g e of R e f i n e m e n t,of him who
returns to this world once more.
3
T h e S t a g e of t h e D i s p a s s i o n a t e , of
him who returns no more.
4
T h e S t a g e of h i m w h o p o s s e s s e s
t h e f u l l n o t i o n of h a v i n g t e r m i n a t e d
the course of Training on the Path, i.e. of the Arhat.
5
T h e S t a g e of t h e S r a v a k a (without any
special indications), referring to the three kinds of
candidates.
T h e S t a g e of t h e P r a t y e k a b u d d h a ,
i.e. the intuition peculiar to the latter.
T h e S t a g e of t h e B o d h i s a t t v a , con-
sisting of the nine varieties which have just been described.
Having passed beyond the limits of these nine Stages,
the Bodhisattva attains the tenth, and may be called a
Buddha, "though not a fully accomplished Buddha,'* as
it is said in the Pancammsatisdhasrika. (He thus attains
the state which directly precedes the full realization of
Buddhahood.
6
Accordingly, the Transcendental Wisdom
1 Is identical with the Hmayanistic Path of Training (prayoga-^
rnarga) "Doctr. of Pr.-par.,*" p. 49.
2 Ibid. p. 50. 3 Ibid.
4 Ibid. 5 Ibid.
6 Cf. the comparison of the Bodhisattva abiding on the tenth
Stage with the Buddha in the Uttaratantra. (Transl. p. 201).
Rnam-bsad, 131b. 2-4.ma-rig bagchag$~h.yi sa dan mtshan-mahi
spros-pa-las-byun-paht zag-med kyi las dan. yid-kyi ran-bzin-gyi lus
dan. hsam-gyis-mi-i^hyab-par-bsgyur-bahi hchi-hpho zad-par ma-
spans-pas chos-iiyi sk.u gtsan-ba dan. bde~ba dan. bdag dam~pa dan.
rtag-pahi pha-rol-iii-phyin-pa ma-thob-pas rdzogs-pahi sans-rgyas zes
mi-byaho. As he has not fully removed the elementary force of
Transc. Illusion (avidyd-vasana), the Undefiled Biotic Force (anasrava-
fyarma) which is the result of pluralistic views (nimitta-prapanca},
the non-physical body (manomayak.5ya), and the states of migration
from one existence to another which take place in some inconceivable
manner, he cannot yet fully realize the Cosmical body which is the
Absolute Purity, Bliss, Unity, and Eternity, and cannot therefore be
called a fully accomplished Buddha.Cf. Uttaratantra, Transl.
p 170 sqq.
178 ANALYSIS OF
whi ch cognizes t he el ement of t he Absol ut e as t he foun-
dat i on for t he c o n t r o l l i n g p o w e r o v e r t h e
B i o t i c F o r c e et c. , and by means of whi ch t he
ent rance upon t he St age of t he Buddha is secured
r e p r e s e n t s t h e t e n t h S t a g e o f t h e
B o d h i s a t t v a . It is called " t h e S t a g e o f
t h e C l o u d s o f t h e T r u t h ' * (or of t he Doctrine),
since (the Bodhi sat t va abi di ng on this Stage) causes t he
rain of t he Hi ghest Doct ri ne to descend (upon t he
converts).
1
[Abhi s. al oka, MS. 79a. 6-b. 1.].
[ Tg. MDO. VI. 77b. 3-8.
3
] rigs-kiji sa-ni nan-thos-la-
sogs-pahi rigs-so. brgyad-pahi sa-ni hbras-bu dah-po-la
zugs-paho. mthoh-bahi sa-ni rgyun-du-zugs-paho bsrab-
pahi sa-ni lan-cig-phyir-hoh-baho. hdod-chags-dah-bral-
bahi sa-ni phyir-mi-hoh-baho. byas-pa-rtogs-pahi sa-ni
dgra-bcom-paho. khyad-par-gyi tskig med~pas zugs-pa
g$um-ni han-thos~k.yi saho, rah-sahs-rgyas-k.yi sa-ni rah-
sahs-rgyas-rnams^yiho.
4
h y ah-chub-sems-d pahi sa-ni byah-
chub-sems-dpah-frnams-kyi &a rnam-pa-dgu-po ji-skfld-
da bsad-zin-pa rnarns-so. sa dgu-zes-bya-ba de-lta-buhi sa
dgu-po-rnams-las hdas-nas sa~bcu-pahi byah-chub-sems-
dpah-la ni sans-rgyas nid ces brjod-par-byahi yah-dag-par~
rdzogs-pahi sahs-rgyas-ni m0~yin~no. zes stoh-phrag-ni-su-
lha~pa~las gsuhs-pas. sahs-rgyas-kyi
s
gan-la las-la-dban-
bahi rten-nid-la-sogs-pahi ye-ses gah-gis gnas-pa de-ni des
1 Cf. Uttaratantra, Transl. p. 117,
2 MS.
thob chos-kyi char hbebs-pas byah-chuh-senis-dpahi sa
bcu-pa chos-ky* sprin ces-byaho.
1
THE ACCUMULATION OF THE ANTIDOTES.
Vfm^mK* = gfien-pohi tshogs. Kir. I. 71.
(17) The Accumulation of the ten Stages refers to
the Paths of Illumination and Concentrated Contempla-
tion. Thereafter, we have the said Paths as representing
t h e A c c u m u l a t i o n of t h e A n t i d o t e s ,
in correspondence with the different degrees of extirpation
of the points to be shunned.
3 Similarly Sphut. 28b, 329a. I.--
4 Xyl. : ran~&ans-rgyas~liyi saho.
[Tg. MDO. VI. 78a. 3-4] mthoh-ba dan sgom-pahi
lam-gyi bdag-nid-can-kho^na sahi tshogs yin-pas dehi rjes-
la dehi mi-mthun-pahi phyogs spoh-bahi gnas-skabs-ky*
dbye-bas ghen-pohi tshogs-nid.
(Here we have):-
A. THE ANTIDOTE OF THE PATH OF ILLUMINATION (of
four kinds).
D e f i n i t i o n : The intuition (of the Bodhisattva)
at the time
1
of intense concentration,,
2
preventing the ori-
1 Pane* I. 251a. 6-8-dkar-po-rnam-par-mthon-bahi sa-Ias
(= sul^la-vidarsana-bhumeh) yan-dag-par-hdas. rigs-kyi sa dan. brgyad-
pahi sa dan. rnthon-bahi sa dan. bsrabs-pahi sa dan. hdod-chags-dan-
bral-bahi sa dan. byas~pa rtogs-pahi sa dan. nan~thos~kyi sa dan.
ran sans-rgyas-kyi sa dan byan-chub-sems-dpahi sa-las yan-dag~par-
hdas-te. Rab-hbyor de-ltar byan-chen-gyis sa dgu-las yons-su-hdas~
nas sans~rgyas~kyi sa-la gnas-pa ste. Rabhbyor de-ni byah-chen-gyi
sa bcu-paho. =Dutt, 225, 16-19.He passes beyond the limits of the
Stage of Perception of the virtuous elements (Cf. "Doctr. of Pr.par.**
p. 49.) and beyond the Stages of the Spiritual Lineage, the Stage of
the Access to the eight Results of Saintliness, of Illumination, of
Refinement, of the Dispassionate, of the full notion of the termination
(of the Path), of the ^ravakas, the Pratyekabuddha and the Bodhi-
sattva. Thus, O Subhuti, he comes to the Stage of the Buddha.
This (state immediately preceding the latter) is the 10th Stage of
the B.M.
2 samahita-jnana = mnam-bzag-ye~es, Cf. "Doctrine of Pr.-
par.," Index s.v.
fot
180 ANALYSIS OF
gination of that Obscuration of Ignorance which is to be
extirpated by the direct intuition (of the Truth).
[Skabs I. 286b. 4-5J mthon-span sessgrih skye-mi-
run-gi-chos-can-du-byas-pahi theg-chen-gyi don mnon-
par-rtogs-pahi mnam-bzag-ye-ses.
First of all we have, on the Path of Illumination, the
removal of
t w
j P k i n d s of o b j e c t i v e
i m p u t a t i o n , viz.
(the imputation) in regard of t h e o b j e c t i v e)
e n t i t i e s i n g e n e r a l (I), and
(the imputation) in regard of the (purifying
elements which are the a n t i d o t e s (against
the defiling forces). (2),
and of t w o k i n d s of s u b j e c t i v e i m p u t a -
t i o n which are
(the imputation) regarding (the perceiving sub-
ject as) a r e a l i n d i v i d u a l i t y (3), and
(the imputation,) of the n o m i n a l r e a l i t y
of t h e i n d i v i d u a l . (4).
In correspondence with the extirpation of thesa
varieties of the points to be shunned, we have the
realization of the degrees which represent their antidotes.
We have thus, respectively, four varieties of the Accumu-
lation of the Antidotes (relating to the Path of
Illumination).
[Abhis. aloka, MS, 7%. 8-13.]
[Tg. MDO. VI. 78a. 4-6.] de-la dan-por dnos-po
tsam dan gnen-pohi rten-can~te gzun-bahi rnam-par-rtog-pa
gnis dan. gah-zag rdzas-su-yod-pu dart skyes-bu btags-
par~yod~pahi rten-can-te. hdzin-pahi mam-par-rtog-pa
gnis-ni mthoh-bahi lam-la spoh-ba yin-pas mi-mthun-pahi
phyogs-fyyi dbye-bas dehi gficn-pohi gnas-sfyabs rtogs-par-
hgyur-bahi-phyir. go-rim~hzin-du gnen-pohi tshogs.
1
I In the Pane, the passages corresponding to the Accumula-
tion of the Antidotes relating to the Path of Illumination (darsana-
marga-pratipak.sa-sarnbhara) are as follows :
( a ) C o n c e r n i n g t h e a n t i d o t e s a g a i n s t t h e
i m p u t a t i o n o f t h e o b j e c t i v e r e a l i t i e s i n
g e n e r a l :Pane. I. 251a. 8b. 1.Rab-hhyor !{}iyod-k.yis gan yan
B. THE ANTIDOTE OF THE PATH OF CONCENTRATED'
CONTEMPLATION (of four kinds).
D e f i n i t i o n : The subsequent, repeated intuition
of the Truth by the Mahayanist Saint, directed against that
hdi-siiaddu thegpa de gan-nas-hbyun-bar-hgyur zesstnras-pa = Aft.
23. 13-14. ^f t r i ^ [ tTcf c^%. . . fgt ^T ^ 5 T1R ftqkqfa 1
de-ni de mi-drnigs-pahi tshulgyis (= l^'^W^^J^^^t'^ deest in Ast.)
Ilharns gsum-nas hbyun-bar-hgyur-ro ~=Ast. 23. 16. ^TJg^j|%3|f-
^Zff^jf .O, Subhuti, thou hast asked : wherefrom does one become
delivered by this Great Vehicle} (I say) :-One attains deliverancs
from the three Spheres of existence through the non-perception
(of the separate entitiesVThe non-p&rception (anupalambha = mi-
dmigs-pa) mentioned here is to be regarded as the antidote against
the imputation of the objective elements. The passage quoted is
followed by an indication of the 5 groups of elements (sfyandha),
the 12 bases of cognition (ayatana), etc. etc. ending with the 18
exclusive properties (avenika-dharma) of the Buddha (the enumera-
tion ends: Pane. I. 255b. 5.).=Duft, 225, 20227, 3.-These are the
entities in general, in regard of which there exists an objective impu-
tation. The cognition of the relative character of all these elements
represents the antidote. (Gser. I. 360a. 2.).
(b) C o n c e r n i n g t h e a n t i d o t e a g a i n s t t h e
o b j e c t i v e i m p u t a t i o n i n r e g a r d of t h e p u r i -
f y i n g e l e m e n t s . The latter part of the list of elements
just mentioned, beginning with the six Transcendental Virtues
{paramitd) and ending with the 18 exclusive properties of the
Buddha (Paiic. I. 253b. 7-~255b. 5. =Dutt, 227, 4-20.refers to it.
The cognition of the relative character of these purifying elements is
the antidote against the objective imputation regarding them
(Gser. I. 360a. 3.).
(c^ C o n c e r n i n g t h e s u b j e c t i v e i m p u t a t i o n
of a r e a l p e r s o n a l i t y it is said Pane. I. 256a. # 1-2.r-
hdi-ltar dgra-bcom-pahi no-bo-fiid-ni dgra bcom-pahi no-ba-nid~kyis~
ston-bahi phyir-ro. ran-sans-rgyas dan. byan-chub-sems-dpah dan
de-bzm-gssgs-pahi no-ho-nid-kyis ston-bahi-phyir-ro.Indeed, the
Arhat is devoid of a real essence of his own (as a real individual).
In a similar manner, the Pratyekabuddha, the Bodhisattva and the
Tathagata are devoid of a real essence of their own. =Dut t , 227,
21228, 9.The non-perception of a real individuality with the
Arhat etc. represents the antidote against the imputation of them as
real perceiving subjects. (Gser. I. 360a. 3-4.}.
(d) C o n c e r n i n g t h e a n t i d o t e a g a i n s t t h e
i m p u t a t i o n i n r e g a r d of t h e n o m i n a l ' r e a l i t y
of t h e s u b j e ct . It is said that every kind of name (n5ma =
min), characteristic (nimitta = mtshan~ma), conventional appelatibn
182
ANALYSIS OF
Obscuration of Ignorance which is to be removed
by means of profound meditation.
1
[Skabs. I. 287a. I.] sgom-span ses-sgrib-iitji gnen-por
gyur-pahi thegchen-gyi rjes-la mhon-riogs.
We have thus next, on the Path of Concentrated
Contemplation, the removal of t w o k i n d s of
o b j e c t i v e i m p u t a t i o n , viz.
(the imputation) in regard of t h e ( o b j e ct i v e )
e n t i t i e s in. g e n e r a l (1), and
(the imputation) in regard of the (purifying
elements which are
5
t h e ) a n t i d o t e s
(against the; defiling forces). (2),
and of t w o k i n d s of s u b j e c t i v e i mp u -
t a t i o n which are
(the imputation) regarding (the perceiving sub-
ject as) a r e a l i n d i v i d u a l i t y (3), and
(the imputation) of the n o m i n a l r e a l i t y
of t h e i n d i v i d u a l (4).
In correspondence with these points to be shunned,
we have the attainment of the degrees representing their
antidotes. There are accordingly four varieties of the
Accumulation of the Antidotes (relating to the Path of
Concentrated Contemplation).
[Abhis. aloka, MS. 79b, 1580a. 3.]
[Tg. MDO. 78a. 7-bi.] dehi hog-tu dhos-po-tsam
dan gnen-pohi rnam-pa-la hrten-pahi gzuh-bahi mam-
par-rtog-pa gms dan. gah-zag rdzas-su-yod-pa dan shy
e
s~
bu btags-par-yod-pa-la brten-pa hdzin-pahi mam-par.,
rtog-pa gnis sgom-pahi lam-la spon-bas. mi-mthun-pahi
phyogs-liyi dbye-bas dehi gnen-pohi gnas-sliabs-su rtogs-
pahi-phyir gfien-pohi tshogs gzan rnamrpa bzi.
2
(samêto = brdag) and designation (prajnapti=:gdag$~pa) are devoid of
a real essence of their own. (Pane. I. 256b. 4-6. = Dutt, 228, 9-18.).
1 bhat)ana-heya = sgom-spah. These imputations differ from
those that are to be extirpated on the Path of Illumination (drsti-
heya) in the sense that they are innate (sahaja = lhan-slzyes) and
not originated through the agency of incorrect views, as it is the
case with the drsti-heya.
2 In the Pane, the passages corresponding to the four varieties
of the Accumulation of the Antidotes on the Path of Concentrated
Contemplation (bhavana-marga-pratipa1i(J'Sambhara)\ are as follows :
( a ) C o n c e r n i n g t h e A n t i d o t e a g a i n s t t h e
o b j e c t i v e i m p u t a t i o n i n r e g a r d o f t h e
183
So we have, in the order given, Great Mercy and
the other forms of Accumulation. They are called
"Accumulations'* because, without transgressing the
limits of the Conventional and the Absolute Reality, they
bring to full accomplishment the whole of the Mahaya-
nistic Path, representing thus an amassing of (the factors
of) the Great Enlightenment, in the sense of bringing it
to full realization. Such is t h e A c t i o n of
A c c u m u l a t i o n in its 17 varieties.
( s e p a r a t e ) e n t i t i e s i n g e n e r a 1 . Pa f i c. I. 2 5 7 a . 3 - 6 ,
Rab-hbyor gzan yah \hyod-\yis gah hdi-skad-du. theg-pa-chen-po
de gah-du gnas~par-hgyur zes-smras-pa de theg-pa-chen-po de gah-
du yah gnas-par-hbyur-ba med-de ( = Ast. 23. 13-15-19.-
phyir ze-na. hdi-ltar chos thams-cad ni gnas mi-dmigs pahi-phyir
mi-gnas-pa ste. Rab-hbyor deltar theg-pa-chen-po de-ni mi-gnas-
pahi tshul-gyis gnas-so. Rab-hbyor hdi-lta ste. dper-na chos-kyi-
dbyihs-ni gnas+pa yah ma-yin mi-gnas-pa yah ma-yin-no. Rab-
hbyor debzin-du theg-pa-chen-po de yah gnas-pa yah ma-yin mi
gnas-pa yah rna yin-no. =Dutt, 228, 19229, 12 Again, O Subhuti,
thou hast asked : Where does this Great Vehicle become stabilized ?
(I say; :This Great Vehicle is not stable (Cf. Uttaratantra, Transl.
p. 174). Because with regard to all the elements of existence, we do
not perceive any stabilization. Thus, O Subhuti, the stability of this
Great Vehicle is not stabile (Cf. Uttaratantra, Transl. p. 174).
Indeed, O Subhuti, just as the Essence of the Absolute, in the
same manner this Great Vehicle cannot be regarded as being either
stabilized or non-stabilized.just as there can be no stabilization
nor its reverse in regard of the Absolute etc., in the same manner
the non-perception of stability or non-stability regarding the objec-
tive entities represents the Antidote against the imputation of their
reality. (Gser. I. 360b. 1.).
(b) C o n ce r n i n g t h e A n t i d o t e a g a i n s t t h e
o b j e ct i v e i m p u t a t i o n r e g a r d i n g t h e p u r i f y -
i n g el ement s . Pane. I. 263a. 3-5.Rab-hbyor gah-yah khyod-
kyis hdi-sk,ad~du theg-pa des su-zig hbyuh-bar-hgyur zes smras~pa-
ni theg-pa-des su-yah hbyuh bar-hgyur-ba med-do ( = Ast. 23.
13-15 -20.
ze-na. Rab-hbyor de-ni hdi-ltar theg-pa de gah-yih-pa dan. gah
hhyuh-bar hgyur-ba dan. gah-gis hbyuh-bar-hgyur-ba dan. gah-nas
hbyuh-har-hgyur-bahi chos de-dag thams-cad med-cih mi-dmigs-
pahi phyir-te. de-ltar chos thams-cad med-cih mi-dmigs-na. chos
gah-zig chos gah gis hbyuh-bar-hgyur. =Dutt, 229, 13230, 13.Again*
184 ANALYSIS OF
[Abhis, aloka, MS. 80b. 2-5.]
[Tg. MDO. VI. 79a. 2-3.] ji-skad-dubSad-pahi go-
rim-gyis k
un
~
r
dzob dan don-dam pahi bden-pa-las mi-
hdah-bar theg-pa-chen-po ma-lus-pa snin-rje-lahsogs-pa-
rnams-I^yis rjes-su-bsgrubs-pas. byan-chub chen-po thob~
par-byed-pahi no-bos sgrub-par-byed-pahi-phyir-na sfiin-
rje-la-sogs-pahi tshogs yin-paht phyir ts.hogs-kyi sgrub-pa-
ni mam-pa bca-bdun yin-no.
O Subhuti, .i'hou hast asked : Who obtains deliverance by means of
this Great Vehicle?(I say) :There is (from the standpoint of the
Absolute) no one who obtains deliverance by means of this Vehicle.
Why that? Because, O Subhuti, we do not perceive all such items as :
what this Vehicle represents in itself, who is to obtain deliverance,
bj' what means and wherefrom deliverance is to be obtained.-
And, as all these elements are not to be perceived, what element
can bring another to deliverance?The non-perception, in such a
manner, of the 6 Transcendental Virtues etc, which are the anti-
dotes of defilement, as real objective entities, represents the
antidote against the imputation in question. (Gser. I. 360b. 4-5J.
(c) C o n ce r n i n g t h e A n t i d o t e a g a i n s t t h e
s u b j e ct i v e i m p u t a t i o n of a r e a l p e r s o n a l i t y .
Paiic. I. 263b. 7-B.sin-tu-rnam-par-da g-pahi-phyir rgyun-du-zugs-
pa dmigs-su-med-do etc. etc. up to de-bzin-gsegs-pa dgra-bcom-pa
yan-dag-par-rdzogs pahi sans-rgyas drnigs~su~ni\ed~do. -Dutt, 230,
14-18.Owing to the perfect purity (i.e. the unreality of all separate
entities), the Saint who has entered the stream (srota-apanna) is not
to be perceived (as a real individual) and the 1 athagata, the
Arhat, the Perfect Supreme Buddha is (likewise) not to be perceived
(as a real individual).-The non-perception of t h e i n d i v i d u a l
s u b s t a n ce (pudgaia-dravya) of the srota-apanna and the other
kinds of Saints is the Antidote against the imputation of their reality
as perceiving subjects (Gser. I. 360b. 6.rgyun-zugs-sogs-kyi ga^~
zag-gi rdzas mi dmigs-pa-ni gnen poho).
( d ) C o n c e r n i n g t h e A n t i d o t e a g a i n s t t h e
i m p u t a t i o n o f t h e n o m i n a l r e a l i t y o f t h e
s u b j e c t . P a i i c. I . 2 6 3 b . 8 2 6 4 a . 2 . - s i n - t u - r n a m - p a r - d a g - p a h i
phyir rgyun-du-zugs-pahi hbras-bu dmigs-su-med-do etc. etc.
rnam-pa-ihams-cad-mkhyen-pa-nid dtnigs-su. med-do,=^Dutt, 230, 19
231 10.Owing to the perfect purit)' (i.e. the unreality of all separate
entities) the Result of entering the Stream (which gives its name to
the Saint who has attained it) is not to be perceived And? (in a
THE ABHI S AMAYALAMKARA 185
). The Action of the Jssye. f^jr sr fcPTfr P = nes-
hbyvth sgrub-pa. Kar I. 72, 73 (10).
1 Definition of niryana-pratipaiii ace. to Don.
2 General character of niryana-pratipatti ace. to the Abhis.
aloka.
3 The eight varities of niryana-pratipatH and concordance with
the Pare.
D e f i n i t i o n : The transcendental Intuition of the
Mahayanist Saint abiding on the three Pure Stages,
1
which
inevitably brings about the attainment of the Omniscience
(of the Buddha) in regard of all the aspects of existence.
[Don. 7b. 1.] rnam-mlzhyen gdon-mi-za-bar nes-par-
hbyin-pahi dag-sahi sems-dpahi rnal-hbyor,
(The Bodhisattva) who has brought to accomplish-
ment (the 17 forms of) Accumulation, comes to the Final
Issue, being similar to one who conquers, putting him-
self in possession of (a land) that had not yet been gained.
Accordingly, t h e f o u r t h k i n d ' of-' A ct i o n ,
t h a t of the Issue is now to be spoken of.
[Tg. MDO. VI 79a. 3-4.] de-ltar tshogs-bsags-pa
rnarns-ni ji-ltar hphags-pa Byams-pas rned~pa~ltar
2
nes
par-hbyun-ba yin-pas bzi-pa nes-par-hbyuh-bahi sgrub-pa
brjod-par-byaho.
Now this action, in correspondence with the varieties
of the object (or the point of the issue) is of eight kinds,
as follows :
First of all, as the most important form, we h a v e -
similar manner) the Omniscience of the Buddha is not to be per-
ceived. These passages, referring to the Antidotes of the bhaDana-
marga represent the subject from the standpoint of the Absolute
(paramartha-satya airayena), whereas those relating to the Antidotes
of the darsana-marga refer to the Empirical Reality. From the stand-
point of the latter, the Bodhisattva really becomes delivered from
Phenom. Existence, the issue of his Path is Omniscience etc. (Abh.
al. MS. 7%.).
1 I.e. the three last Stages of the Bodhisattva, viz. acala,
sadhumati, and dharmamegha. Cf. "Doctrine of Pr.-plr." p. 57,
and Uttaratantra, Transl. p. 221.
2 This is the translation of ajita-jaya-praptya-*
f
similar to the
victory" (jaya-prapti) of the Saint Maitreya (=Ajita). (Sic!).
186 ANALYSIS OF
I. T h e I s s u e i n t h e U l t i m a t e G o a l .
Agai n we have here t hree forms, viz.
(a) The Issue in (the at t ai nment of) t h e
G r e a t n e s s o f I n t e l l e c t u a l
P o w e r owi ng t o whi ch one becomes supe-
rior to all living bei ngs,
(b) 1 he Issue in t h e G r e a t n e s s a s
r e g a r d s t h e r e m o v a l o f t h e
O b s c u r a t i o n s , and
(c) The Issue in t he Gr eat ness as regards t he cog-
nition of t he Tr ut h.
Such is t he I s s u e i n t h e U l t i m a t e
G o a l in its t hree varieties.
[Abhi s. aloka, MS. 80b. 7-10]
m
f I. 72a).
[Tg. MDO. VI. 79a. 4-6.] de yah yul-gyi dbye~bas
rnam-pa-brgyad yod-pa4as dah-po gtso-bo yin-pas ched-
du-bya-bahi hes~par~hbyuh~baho, de yah sems-can faun-
gyi mchog-nid-kyi semS"chen-po~nid-\yi hes-par-hbyuh-
ba dan. spoh~ba-ch.en~po-nid~k.yi hes-par-hbyuh-ba dah
riogs-pa-chen-po-nid-kyi hes-par-hbyuh-ba ste mam-pa~
gsum yod-pa.
1
2. T h e I s s u e i n ( t h e c o g n i t i o n of)
t h e U l t i m a t e T r a n s c e n d e n t a l U n i t y .
Wi t hout the intuition of t he unity (equality) of all
1 Pane. I. 266b. 8267a. I.bcom-ldan-hdas heg-pa chen-
po theg-pa chen-po zes~bgyiba-ni lha dan mi dan lha-ma-yin dan-
bcas-pahi hjigrten zil-gyts-gnon-te hhyun-bar-hgyur-bas dehi-slad-du
theg-pa chen-po zes-bgyiho = Ast. 24. S
T I =Dbtt, 231, ! 1-13.O Lord,
o .
that which is called the Great Vehicle, attains t h e I s s u e , s u r -
p a s s i n g t h e w h o l e of t h e l i v i n g w o r l d , i n
e l u d i n g , g o d s , me n , a n d A s u r a s . For this reason
it is called 'jkb **the Great Vehicle.** In connection with this
passage, i he Abhis. aloka, (MS. 80b. 11-15) quotes the Sutralamkara,
Kar. XXX. 59, 60, on the seven points of superiority of the
Mahayana. The latter is characterized as the Path of the Bodhi-
sattva with its result ( i | f f ^R ^Ff^ft ^f ^r ^RTF T I ) Cf. above,
under uddesa.-
THE ABHISAMAYALAMKARA OJH7
the elements of existence, the Issue in the Ultimate
Goal cannot be realized. Therefore we have next the
Issue in (the intuition of) Ultimate Unity.
[Abhis. aloka, MS. 81a. 6-8.] " '
;
(I. 72a.).
[Tg. MDO. VI. 79b. 5-6.] mham-pa-nid rtogs~pa~
med-par ched-du-bya-bahi hes-par-hbyuh-bar mi-hbyuh-
bos. dehi hog~tu mnam~pa~fiid~l%yi he$~par~h.byuh-ba.
1
3. T h e I s s u e i n ( t h e a c t i v i t y f o r )
t h e s a k e o ( t h e l i v i n g b e
1
i n, g s. Without
acting for the weal of the living beings, one cannot store
up merit, and it is thus impossible to com6 to the
true cognition of the Ultimate Transcendental Unity;
Accordingly we have now the Issue in (the activity for)
the weal of the living beings. :
i=$rfr^f (I. 72b).
[Tg. MDO. VI. 79b. 7-8.] sems-can-gyi don bya--ba~
med-par bsod-nams bsags-pa misrid-pahi-phyir mnam-
pa-hid yan-dag-par rtogs~par mi-hgyur-bas. dehi hog-tu
stems-can-gyi don-gyi hes-parhbyuh-ba.
2
1 Pane. I. 267a. 1.bcom-ldan-hdas theg:pa-de-ni nam-mhhah
dan~mnampa sfe^Dutt, 234, 21 etc. Ast. 24, 7. ^FT^T^T^HOTT
^%*Tf[TRr ^JTfTIT'f This Great Vehicle in its exclusive greatness
is akin to space. The Abhis. aloka, (MS. 81a. 8-10) explains this
in the sense that the knowledge of the Mahiyanist which is free
from defilement pervades all things cognizable in intuiting their
Relativity and Ultimate Unity. ( WT^Wfe *F*RPTT ^J
2 Pane. I. 267a. 2.jiltar nam-mkhah sems~can grans dan
tshad ma-mchis-pahi go-hbyedpa de-hzin-du theg-pa chen-po hdi-
yan sems-can grans dan ishad ma-mchis~pahi go-hbyed~pas...
= Dutt, 236, 8-10. Ast. 24. 7-8.~
Just as in space there is room for all the innumerable and i
rable (multitudes of) living beings, in the same manner i n* t hi s
188 ANALYSIS OF
4. T h e I s s u e i n ( t h e a ct i v i t y ) f r e e
f r o m e f f o r t . . If there remains the necessity of
using effort in one' s acts, one cannot bring about
the fulfilment of the weal of all living beings without
exception. Therefore, immediately after, we have the
miraculous activity which is perfectly free from effort.
[Abhis. aloka, MS. 81a. 16~b !.]
(I. 72c).
| Tg. MDO, VI. 80a. 2-3J hbad-pa yod-na sems-can-
gyi-don ma-tshah-ba-med-ba rdzogs-par-mi-hgyur-bas.
dehi hog-tu Ihun-gyis-grub-pahi nes-pctir-hbyun-ba.
1
5. X I*
e
I s s u e i n t h e l i b e r a t i o n
f r o m t h e t w o l i m i t s . Without attaining the
state in which one is completely free from the limitations
(or the extremities) of Etemalism and of Complete Anni-
hilation (or otherwise, the limitations of the Phenomenal
World and of Hfnayanistic Nirvana),
2
the Issue in the
activity free from effort is impossible. Therefore we
have next the Issue in the Absolute, Illimited (Nirvana). *
iWraf (I. 72c).
G r e a t V e h i cl e t h e r e i s r o o m f or t h e m (i.e. ,they all
can be conduced to Salvation through the activity of the Mahayanist
Saint).
1 Pane. I. 267a. 3-4.bcom-ldan-hdas hdi-lta-ste. dper-na nam-
tnkhah-la hgro-baham hon-ba zes-bgyi-ba yan ma-mchis-la gnas-pa
yan ma-mchis etc. =Dutt, 239, 12-14 etc.Ast. 24. 10-11. -
As, in space, there is no motion hither and thither, and no stability,
in the same manner this is (to be said of) the (activity of) the
Mahayanist (who acts without motion etc.).
2 Rnam-bsad, 142b. 5-6.srid-zihi mthah spans-pas. The
Hinayahistic Nirvlna is regarded as the mere annihilation of the
elements of the Phenomenal World (uccheda-nirt)ana chad-pahi
myan-hdas). Cf. Uttaratantra, Transl. p. 145.
3 I.e. the apraiisfhita~nirvuna = mi~gnas-pahi myanhdas, Gser.
I. 363a. 5-6.-mthah-hdas mi-gnas-pahi myan-hdas ( atyanta-
apratisthiia-nirvana). One of the characteristic' features of this kind
of Nirvana is this power of acting without effort for the sake of all
living beings.
TBM ABH1SAMAYALAMKARA W
(Tg. MDO. VI. 80a. 5-6] rtag-pa dan chad-pa dan-
bral-bahi gnas-skabs rtogs-pa-med-par hbad-pa-med-par
hes-par-hbyuh-bar mi-hgyur-bas. dehi hog-tu mthah-las-
hdas-pahi he&-par-hbyuh~ba.
1
6. T h e I s s u e i n t h e a t t a i n m e n t (of
all the degrees of perfection of the Mahayanist Saint),
Now, the Issue in the Illimited (Nirvana) is impossible
without the attainment of the state which is characterized
by the full realization of the virtuous properties peculiar
to (the Paths of) all the three Vehicles. We have, there-
fore, immediately after, the Issue consisting in the full
acquisition (of the said properties).
(i. 72d).
[Tg. MDO. VI. 80b. 3-4.] mthah-las-hdas-pahi nea-
par-hbyuh-ba yon iheg~pa-gsum~po sosohi khyad~par-
gyi gnasskabs thob-pa-med-par rdzogs-par mi-hgyur~
has dehi hog-tu thob-par hes-par-hbyuh-ba^
7. T h e I s s u e i n t h e O m n i s c i e n c e
of t h e B u d d h a . Without the realization of the
Omniscience in regard of all the aspects of existence
(which is peculiar to the Buddha alone), the Issue consis-
ting in the acquisition of all saintly properties is
not possible. Accordingly, there is next the Issue in the
(special) Omniscience of the Buddha.
1 Pane. I. 267a. 4-5.bcorn Idan-hdas hdi4ta-ste, dper-na nam~
tnkhah ni dus gsum mnam-pa-nid~liyi~slad-du snon-gyi mthah mi-
dmigs. phyi-mahi mthah mi-dmigs dbus mi-dmigs etc. =Duttt 240,
4-5 etc.Ast. 24, 11-12.^JJ^J ^ i ^ mFTFFFT i f f f Rf OTsT
P2T% r r ^ ^ F cf 3M*3?i iTTfqr W-^ ^tf^FRi IO Lord, just as,
with respect to space, the present, past and future, being equal, no
initial limit, no final limit, and no middle can be perceived, in the
same manner, with this Great Vehicle, there is no initial limit, no
final limit and no middle.
2 Pane. II. 16b. l.=Dutt, 242, 13-22 etc.Ast. 24. 16-17.
j" I Having received the training in this Grefit Vehicle,
the Bodhisattvas, the Mahasattvas have attained Omniscience, will
attain it in future and are attaining it (at present). The Omniscience
mentioned here includes the forms of intuition peculiar to the Saints
of all the three Vehicles.
190. ANALYSIS OF
[Abhis. .aloka, MS. 84b. 13-15.]
\ = ^4%Km^\ ^ (i. 73a.).
[Tg. MDO. VI. 83b. 7-8.] mam-pa-tharus-cad-
nikhyen-pa-nid rtogs-pa-med-par thob-pa-med-par thob-
pahi nes-par-hbyun-bar mi-hgyur~bas dehi hog-ta mam-
pa~thams-cad-mkhyen~pa~md~du fies-par-hbyun-ba.
1
8. T h e I s s u e i n t h e U l t i m a t e S t a g e s
of t h e P a t h . The Issue in the Omniscience of the
Buddha cannot be realized without the special (or
highest) Degrees of the Path.
2
Therefore we have imme-
diately after (and last of all) the Issue in (the final degrees
of) the Path.
i=rckf ^n'ml^n (1. 73b.).
[tg. MDO. VI. 83b. 7-8.] mam-pa-thams-cad-
mkhyen-pahi hes-parhbyim-ba de yah Jihyad~par~gyi4am
Ic-sogs-pa med-par-mi-hbyuh-bas dehi-hog-tu lam-gyi
nes-par-hbyun-ba.
3
1 Pane II. 48b. 8 sqq.byan chen c/es-%ari chos thatns-cad-
yi rnatn-pa thams-cad ses-te chos de-dag-la mnon~par~en-pa tried-
do. condensed ace. to Gser. Ast. 27. 7-8 sqq. |jcf
etc.He who has attained the Climax of Wisdom (or Enlighten-
ment) cognizes all the elements of existence in all their aspects,
but has no preconceived realistic views in regard of the said
elements. Dutt, 256, 7-12 etc.
2 Such as the vajropamasamadhi at the final moment of the
Path.Rnam-bsad, 143a. l.Jzliyadpar-gyi latn rdo-rje-lta-buhi tiii-
ne~hdzin-gyis bsdus-pa.
3 Pane. II. 74b. 3.ji-liarna byanchen phyin-drug-la spyod-
pahi-tshe byan~chub-l%yi lam yons-su sbyon-ba-yin. Rab-hbyor-gyis
smras-pa. tshe-dan-ldan-pa a-rihi bu sbyin-pahi phar-phyin~ni hjig
rten-pa yah yod. hjig-rten-lashdas-pa yan yod. = Dutt, 263, 18-21.
How does the Bodhisattva who practises the six Transcendental
Virtues bring to complete purification the Path to Enlightenment?
Subhuti said : O reverend Sariputra, there is the mundane Trans-
cendental Virtue- of Charity, and there is the supermundane (the
latter referring to the Path of the Bodhisattva. The version of the
Ast. is different. (31. 10 sqq. q. v,).
Limits : (The Action of the Issue) is restricted to the
three Pure Stages.
1
[Don. 7b.] sa-tnishams dag-pa sa gsarn-na yod.
1 Cf. above. Ace. to Skabs. I. 288b. 2-3 the Action of the
Issue, the intuition of the identity of Samsara and Nirvana (bhava-
santi-cantata, Kir. IV. 60), the purification of the Sphere of
Buddhahood (\setra-iuddhi-prayoga, Kar. IV, 61), the skill of the
Bodhisattva (upaya~kausala, Kar. IV. 62,63) and the intuition on
the three Pure Stages (suddha-bhumi-jnana) are to be regarded as
synonymous, representing the manifestation of the Transcendental
Wisdom of the Bodhisattva at the and of the Path from different
points of view, (rtes-hbyun sgrub-pa dan. srid-zi mnam-nid kyi
sgrub~pa dan. zih-dag sbyor-ba dan. ihabs-mfyhas-sbyorba dan.
dag-sahi yeses-mams don-gcig).
CHAPTER II
THE OMNISCIENCE IN REGARD OF THE PATH.
= lam-ses~(nid).
The el even Characteristic El ement s of t he Omni -
science
1
in regard of t he Pat h are :(Summary, Kar. I.
I. T h e a u x i l i a r y a t t r i b u t e s o f t h e
O m n i s c i e n c e i n r e g a r d o f t h e P a t h .
f
i yan-lag.
2. The Omni sci ence in regard of t he Pat h as
t h e c o g n i t i o n o f t h e P a t h o f t h e
S r a v a k a s . ^ W ^ I H ^ R t TTFTfW = nan4hos~kyi lam-
ses-pahi lam-ses.
3. The Omni sci ence in regard of t he Pat h as
t h e c o g n i t i o n o f t h e P a t h o f t h e
P r a t y e k a ' b u d d h a s
= rah-rgyal-gyi lam-ses-pahi
4 T h e M a h a y a n i s t i c P a t h o f I l l u -
m i n a t i o n , endowed with exclusive meri t s. TfTijJ-
W# ^^fiTiTF^f: =phan-ycn~che-bahi t-heg~chen-mthon\~lam.
5. T h e f u n c t i o n s o f t h e P a t h o f
C o n c e n t r a t e d C o n t e m p l a t i o n . ^r ^RFf ^F
3$Tfef = sgom-lam-gyi byed-pa.
6. T h e P a t h o f C o n c e n t r a t e d C o n -
t e m p l a t i o n c h a r a c t e r i z e d b y F a i t h .
7\: = mos-pahi mtshan~fiid~kyi sgorn-
lam. . . . . . .
7 , T h e V i r t u e s o f t h e f o r e g o i n g
a s e x t o l l e d , p r a i s e d a n d g 1 o r i fi e d .
^gfOTtfl5R[Rn": = (cfe/ii phan-yon) bstod bkur bsnags gsum.
8, T h e P a t h o f C o n c e n t r a t e d C o n -
t e m p l a t i o n c h a r a c t e r i z e d b y t h e
c o n v e r g e n c e (of t he root s of Vi r t ue into com-
1 Cf. "Doctrine of Pr.-par."} p. 74.
ponent parts of Supreme Enlightenment).
^fîfffffTj": = bsno-bahi mtshan-fiid-k.yi sgom-lam
r
9. T h e ' P a t h c f C o n c e n t r a t e d C o n -
t e m p l a t i o n c h a r a c t e r i z e d b y t h e
f e e l i n g o f d e l i g h t . ^FJ ^^^f ^" ^ *TT3"TPTPf
:
= rjes-su~yi-tan-gi mtshan-fiid-kyi sgom-lam.
10. T h e P a t h o f C o n c e n t r a t e d C o n -
t e m p l a t i o n a s t h e h i g h e s t a c h i e v e -
m e n t ( of t h e B o d h i s a t t v a ) . ^jf^f^T^f^^îTT^t ^ff^fT-
ItJ^:=sgru<b-pahi mUhan-hid-^yi sgom-lam.
11. T h e P a t h o f C o n c e n t r a t e d C o n-
t e m p l a t i o n a s t h e a t t a i n m e n t o f
A b s o l u t e P u r i t y . ^^*rrf%^fe^*ncft ^TT^TiTFT
:
= sintu-rnmm-dag-gi mishan-nid-liyi sgom-lam.
SUMMARY OF CHAPTER II ACCORDING TO THE
ABHIS. ALOKA.
1
The realization of the Omniscience (of the Buddha)
in regard, of all the aspects of existence is impossible
without the cognition of all the Paths.
For this reason the Omniscience in regard of the
Path is discussed directly after (the Omniscience of
the Buddha).
1. (First of all) we have an indication of the
receptacle
2
(of the Omniscience in regard of the Path).
It is the individual in whose stream of elements
3
pride
has been annihilated. It is he who is worthy of
realizing (the Omniscience in regard of the Path). This
is expressed (in the Prajna-paramita) in an indirect
poetical form.
4
)It is said that the lustre
1
of the Buddha
which represents his essential nature eclipses the splen-
dour of the gods etc., which is only the fruit (of their
previous virtuous deeds), and thus puts an end to their
pride of being the guardians of the world and the
like.*
After that, having indicated the object, the necessary
conditions etc. (of the Omniscience in regard of the
1 MS. 18a. 4-b 14.Tib. versionCf. Appendix.
2 adhara~rien.
3 samtana = rgyud.
4 vak.rokH = zur~gyis bsian-pa.
5 Cf. Bu-ston*s History, Translation, Vol. I, dedicatory verses.
194 ANALYSIS OF
THE AEIHISAMAYALAMKAR^
195
Path, the Sutras teach us) that in connexion with this kind
of Omniscience, all the different Paths are
1
to be brought
to full accomplishment. Accordingly, after having de-
monstrated first
2. t h e P a t h of t h e ^ r a v a k a s and
3. t h a t of t h e P ' r a t y e k a b u d d ' h a s (as
they are to be cognized by the Bodhisattva), the Lord
has spoken.of ,
4. t h e e x c l u s i v e l y m e r i t o r i o u s
P a t h of I l l u m i n a t i o n of t h e B o d h i-
s a t t v a s endowed with virtuous properties relating to
this world and the super-world as well.
After that comes the description of the Path of
C o n c e n t r a t e d C o n t e m p l a t i o n . Here we
have first of all the indication of
5. t h e f u n c t i o n s (of this Path). These are
indicated at the beginning, because the converts are to
be invited to action by something which is communi-
cated by few words and refers to the result (that is to
be attained).
1
Thereafter we have t h e P a t h of C o n ce n -
t r a t e d C o n t e m p l a t i o n (itself). The latter
appears in two aspects, viz. as title Path which is in-
fluenced
2
(by worldly elements) and that which is com-
pletely free from such influence.
3
The first aspect is, in its turn, of three kinds, viz. the
Path of Concentrated Contemplation; as characterized by
(a) faith, (b) the convergence of the roots of virtue
1
into
component parts of Supreme Enlightenment, and (c) the
feeling of delight. Among these three
1
forms
6. t h e m e n t a l a c t i v i t y c h a r a c t e r -
i z e d b y f a i t h is spoken of first, since it is that
which produces virtue, the latter issuing from it like a
lump of gold that is extracted from a mine.
4
Then, in order to arouse the zeal of the Bodhisattva
whose meditation is thus characterized by faith, the
Buddhas etc.
5
sing the praise of this his faith.
* Accordingly
1 phala-nitnnaivena = hbras-bu-io gzol-ba-nid-i^yis.
2 sasrava = zag bcas. Cf. "Doctrine of Pr.-par.", p. 43.
3 ana$rava = zag-med. Ibid.
4 kancana-pindctm iva dhatavyah = hbyin-1ihunnas gser-gyi gar-
bu I tar.
5 And the Bodhisattvas who have attained higher degrees of
perfection.
/ A
C
. ' - i
P
/
a
/ -
8
, ^
e u l
O g y a n d g l p r i f i ca -
-if L- L
h
'
w h i c h h a v e t h e
character of higher and
still higher expressions of delight are mentioned next.
. Thereaft er, (the Bodhisattva) applies all this virtue
to/ (the realization of) Supreme Enlightenment, just as a
jeweller (uses diverse precious articles to form) an
ornament. Accordingly, we have
8. the mental activity (of the Bodhisattva) which
brings about t h e c o n v e r g e n c e (of the roots of
virtue into component parts of Supreme Enlightenment).
It is followed by
9. the indication of the mental activity characterized
by t h e f e e l i n g of d e H g h t (which the Bodhi-
sattva experiences, as he sees that) his own virtuous acts
become equal (in their efficiency) to those of the other
(Bodhisattvas).
Thereupon we have t h e P a t h of C o n ce n -
t r a t e d C o n t e m p l a t i o n w h i c h i s un-
i n f l u e n ce d (by the worldly elements). It appears
in two aspects, viz. as the (highest form of) training and
as the attainment of complete purification.
10. The first of these which has the character of t h e
h i g h e s t a c h i e v e m e n t having been mentioned,
we have (last of all) the indication of
11. (the Path of Concentrated Contemplation) which
has the character of c o m p l e t e a n d a b s o l u t e
p u r i f i ca t i o n.
This is the Omniscience in regard of the Path
peculiar to the Bodhisattvas. It is discussed (in the
Astasdhasrikd) beginning with the second chapter and
ending with the following passage of the eighth
chapt er:
1
' That , O Lord, which represents the intuition
of this Bodhisattva and Mahasattva is his Climax of
Wisdom/* The Lord said:(So it is), O Subhuti, owing
to the a b s o l u t e p u r i t y (of this intuition).
ITT^B^JRRT
*r#*nr?:
1 Asia., p. 189. 15, 16.
1% ANALYSIS OF
m^^^
Detailed Analysis of the Elements cons=
titutiiig the Omniscience in regard of the
Path.
I. THE AUXILIARY ATTRIBUTES OF THE OMNISCIENCE
IN REGARD OF THE PATH. ?rT%gr Tfn^T = Zam-ies-feyi yan-lag.
K i r . II. | . ( 11) .
I. Defin'tion ace. to Don. 2. Tlie five margajfiaia-angani ace.
to the Abhis. aloka, the Sphut. and Don. 3. Limits.
Definition : (a) (in ^neral)the virtues which re-
present the auxiliary factors for bringing the Omniscience
in regard of the Path to full accomplishment.
[Don. 7-b 68a. 1.] lam-ses rdzogs-byed-kyi cha-
saS'SU'gyttr-pahi yon-tan de lam~ses~kyi yan-lag-gi mtshan-
fiid.
9
,
(b) (actual, as discussed here)the virtues forming
an attribute of the stream of elements constituting the
personality of the Bodhisattva, which act as auxiliary
factors for the full realization of the Omniscience in
regard of the Path.
[Don. 8a. 1.] lam-ses-rdzogs-byed-fyyi cha-sas-su-
gyur-pahi sems-dpahi rgyud-kyi yon-tan de sk.abs hdir
dnos-su-bstan-pafai fem-ses-j^yi yah-lag-gi mtshan-nid.
These auxiliary attributes are
1
five in number.
[Don. 8a. 2.] lam-ses-kjyi yan4ag4a lha yod-de.
1. T h e r e j e ct i o n of s e l f - co n ce i t ,
the latter being an impediment to the attainment of the
position of one who is a receptacle of the Omniscience
in regard of the Path.
[Ibid.] rten gegs ha-rgyal mhon-gyur-dafi-bml-ba.
In order to demonstrate the condition indispensable
for the origination of the Omniscience in regard of the
Path, (the Sutras speak about) the eclipse of the lustre
of the gods, the result of their (previous virtuous) deeds,
by the light of the Buddha which represents his essential
nature. This is done in order to'make'it known that the
intuition (called the Omniscience in regard of the Path)
can arise
1
(only) in such a stream of elements
1
in which
pride has been completely annihilated. In such a
1 I.e. with such an individual.
198 ANALYSIS OF
r 1
T
manner, by means of an indirect figurative form of
speech, the receptacle (of the Omniscience in regard of
the Path) is indicated.
, [Abhis. aloka, MS. 91b. !5-92a. 2.],
?f% gnwrrc i wi i mt
[Sphut. 30a. 1-2.] lam-ses-pa-nid shye-har run-ba-
nid-du bsgrub-pahi-phyir, de-bzin-gsegs-pahi ran-bzin-gyi
hod~dagrgis Iha-la-sogs-pahi mam-par smin-pahi hod mog-
mog-por-mdzad~pa-ni ha-rgyal bcom-pahi rgyud-kho-na-
la rtogs-pa skyeho zes-bya-bar ses-par-bya-bahi phyir
mdzad-de. dehi-phyir tshig-zur-gyis rten brjod-pa yin-no.
1
2. T h e C r e a t i v e M e n t a l E f f o r t f o r
E n l i g h t e n m e n t whi ch is a co-operat i ng condi -
tion.
[Don. 8a. 2.] lh.an-cig~byed-rk.yen
2
sems-bsl^yed-pa.
He who is free from pride must next, in any case,
make his Creative Mental Effort for Enlightenment; in
such a way (only) he becomes worthy of acquiring the
intuition (called) the Omniscience in regard of the Path.
So we have the definite object or aim (i.e. Supreme
Enlightenment).
3
[Abhis. aloka, MS. 92b. 3-5.] ^
[Sphut. 30a. 2-3.] de yah byan-chub-tu sems-
bskyed-pa-liho-na yin-pas yul so-sor nes-pa yin-no.
4
3. T h e p e r v a s i o n (of all living beings) by
the element of the Lineage (of Buddhahood) which is
the original cause (of Enlightenment).
I Paiic. II. 82b. 1-3. sqq. = Ast. 33. 7-9-.-
2 sahak.ari-pratyaya,
3 Rnam-bsad 164b. 3-4.lam-ses slzye-bahi rten-gyi yul nespa
yin-te, lain gsum rdzogs-par sgom-pahi lam-la mlzhas~pa~la ni. dehi
snon-du rigs-cart g$um-gyi don-da sans*rgyas thob-hdod-kyi rten nes-
par dgos~pahi~phyir.
4 Pane. II. 83a. 4-5.=Ast. 33. 17-18. ^ !
[Don. 8a. 2.] rgyu tigs-kyis
It is said that the attitude of the three Vehicles to
Salvation (as being essentially different) is conventional
1
and does not represent the true state of things. This is
an indication of the fact that the ultimate* goal, the final
Salvation for all living beings is (only one, viz.) the
Perfect Supreme Enlightenment (of the Buddha).
2
Ac-
cordingly, the (Arhat who is completely) dispassionate, as
well as the other kinds of yogins likewise, must meditate
on the Omniscience in regard of the Path in order to
attain Buddhahood. Such is the all-pervading character
(of the element of the Lineage of Buddhahood).
[ 0
J
[Sphut. 30a. 3-5.] theg-pa gsum mam-par-gzag-pa-
ni dgohs-pa-can yin-gyi. mtshan-nid-pa-ni ma-yin-no zes
lugs-las-hbyuh-bas skye-bothams-cad bla-na-med~pa-yan-
dag-par-rdzogs-pahi-byan-chub-kyt mthar-thug-pa-can yin-
te. dehi-phyir hdod-chags-dah-'bral-ba dan cig-sos-f^yi
rnal-hhyor~pas kyan sahs-rgyas-fiid thob-paf-bya-bahi-
phyir lam-ses-pa-fiid bsgom-par-bya-ba yin-pas fehyab-pa
yin-no.
3
2 Cf. Uttaratantra, Trancl., pp. 104, 105, 108, 205 sqq. and
Doctr. of Pr.-par/', p. 51.
3 Pane. II. 83a. 5-6.=Ast. 33. ,18-20, 34. 2, 3.
1 hose who have come to the perfectly irreproachable state i.e.
the Hinayanistic Saintly Path, viz. Path of Illumination etc. are not
capable of making the Mental Effort for Enlightenment. Why that?
Because their stream of existence in the Phenomenal World meets
with a boundary. However, if these (Saints) being possessed of
the highest delight make the Creative Effort for Supreme Enlighten-
ment, I shall not put impediments to (the growth of) their roots of
virtue. The indication of the Hlnayanists as not being capable of
making the Creative Effort is regarded by Haribhadra (and all the
other Eka-yana-naya-vadins) as conventional,*and its aim is to arouse
200 ANALYSIS OF
I !
4. T h e e s s e n t i a l c h a r a c t e r of the
Omniscience in regard of the Path and of the Bodhisattva
who becomes possessed of it,t h e n o n - r e j e c -
t i o n of t h e P h e n o m e n a l W o r l d (in order
to help the living beings).
[Don. 8a. 2.] hkhor-ba m.i~hdor~bahi ran~bzin.
(The Bodhisattva) who has made the Mental Effort
for Enlightenment, in acting for the weal of the living
beings, as long as they abide in the Phenomenal World,
does not completely reject all the worldly elements, as
desires etc. Such is his essential nature.
1
[Abhis, aloka, MS. 95b. 15-96a. K] mmmi 4 $
[Sphut. 30a. 5-6.] byan~chub~tu sems~bskyed~pa-ni
or-ba ji~srid-par-sems~can-gyi don-byed-par ugs-pa~
nid-1%yis non-mons-pa rnam-pa-thams-cad-du spans-pa
ma-yin-pa zes-bya-ba-ni ran-bzin yin-no.
5. T h e a c t i o n of assembling one' s adherents,
etc.
[Don. 8a. 2-3.] gzan-hkhor-du-sdud-pa-sogs-l^yi byed-
las.
He who is possessed of such an essential nature (as
has just been demonstrated), without realizing the
ultimate limits
2
makes manifest his wisdom and skill in
action. By means of these, by granting gifts and the
like,
3
he brings together, conduces (to the right path),
the zeal (of the Hinayanists and to induce them ti the Great
Enlightenment, as well as to keep together those who have entered
the Mahayana and prevent their relapse into the Small Vehicle
(Abhis. aloka, MS. 11 sqq.) , In connection with this subject, the
Commentaries give us detailed discussions concerning the theory of
the Unique Vehicle (ek.a-yana). Cf. Appendix and "Doclr. of
Pr.-plr.", p. 29.
1 Cf. Uttaratantra, p. 194 sqq. (on the kusaia-mula-sampra-
yukta-klesa). Pane. II. 83a. 6-7.\hyfid-par-du hphags-pahi chos-
rnams-las k.hyad-par~du~hphags pahi chos-rnams thoh-par hgyur-bas.
He the Bodhisattva becomes possessed of such properties which are
superior to all virtuous qualities (of this kind).
2 bhuta-kpfi i.e. without passing away into Nirvana.
3 danadi means here the 4 methods of obtaining adherents,
(satngraha-vastuni) viz., granting gifts (dana = sbyin-pa
x
, agreeable,
pleasant speech (priyat)adita = nan-par smra-ba)t action for the sake
of others (artha-carya don-spyod-pa) and common interest (samana-
arthGta~dontnthun-pa). *
201
and leads to Deliverance the living beings who were not
assembled together, who were deprived of the due guid-
ance, and who had no means of becoming delivered.
[Abhis. aloka, MS. 96a. 7-10.] 2|ftf^pT[ffr ^f-
[Sphut. 30a. 6b. 1.] de-lta~buhi ran~binrgyi lasni
yah-dag-pahi mihah mnon~du~mi~byed~pa dart ses-rab
dan thabs~la~mkhas-pas sems-can yofis-su-ma-bsdus-pa
yons-su-sdud-pa-la-sogs-pa yin-pas byed-pa yin-no.
Limits : In general, the auxiliary attributes exist
already with an individual who has not yet entered the
Path, and continue to be his essential properties till the
attainment of the Stage of the Buddha.
[Don. 8a. 3.] lam-ses-kyi yan-lag-ni lam-na zugs-
na\s sahs-rgyas-Jiyi sahi bar-du yod.
1
Actually, they exist while in the Path of Accumulating
Merit and till the end of the Process of Illumination.
[Ibid.] dhos-bstan-gyi yan~lag tshogs~l@m~nas rgyun-
rnihahi bar-du yod.
II. THE OMNISCIENCE IN REGARD OF THE PATH AS THE
COGNITION OF THE PATH OF THE RAVAKAS, ^TWffflîlW^l
T ~ nan-thos-kyi lam ses-pahi lam-ses. Kar. U. 2. (12).
Definition ace. to Don. 2. Enumeration of the aspects
(akara) ace. to the Abhis. aloka.
Definition ; / T h e intuition of the Mahayanist Saint
which is adapted to the faculty of understanding of the
Sravakas. In its predominant part it represents the
immediate direct cognition of Evanescence" and the other
aspects of the four Principles of the Saint/and "has"'for
its aim the assistance of those converts who belong to the
Sravaka's spiritual lineage.
[Don. 8a. 5.] gdul-bya nan-thos-kyi rigs-can rjes-su-
gztih-bahi ched-du dmigs-pa bden-bzi gah-ruh4a dmigs-
nets rnam-pa mi-rtag sogs gah-tuh mnon-sum-du-rtogs-
ptahi cha~nas~bzag~pahi nan~thos-kyi -.rtogs-rigs-su-gnas- ^
1 The Mahayinistic Germ of Enlightenment is. aroused to life
before the beginning of the Path.
2 Lit. "being directed upon either of the four Principles of the
Saint wh'ch are the object."
202
ANALYSI S OF
pahi theg-chen hphags-pahi don mnon-rtogs de. han-thos-
kjyi lam ses-pahi lam-ses-kyi mtshan-hid.
Varieties : (a) , 16 forms, corresponding to the
aspects of the four Principles of the Saint, (b) with
regard to the Paththe Paths of Illumination, Concen-
trated Contemplation and the Ultimate which all three
contain the elements of this aspect of the Omniscience
in re'gard of the Path.
[Ibid. 3a. 6.] dbye-na rnam-pahi sgo-nas bcu-drug
dan. lam-gyi sgo-nas rah-yin-gyi mthoh sgom mi~$lob~lam
gsum yod.
[ T h e V e r s i o n of t h e A b h i s . a l o k a . J
Within the pale of the Omniscience in regard of
the Path, the Bodhisattva proceeds towards the final aim
of his Path, but does not fully realize it, having in view
the weal of the living beings who are adherents of other
Vehicles. And, by manifesting his skill in teaching
about the (various) Paths, and their factors the Bodhi-
sattva (himself) brings to full accomplishment all these
Paths. For this reason, the Path of the ^ravakas (as it
is cognized by the Bodhisattva) is spoken of here.
[Abhis. aloka, MS. 97a. 9-12 1 %
[:] I
[Tg. MDO. VI. 97b. 5.-6.] gah-gi-phyir lam-ies-pa-
nid-kyi shabs-su rah-gi lam-gyi mihar-thug-pa phyin-par-
byas-nas theg-pa gzan-gyis hdul-bahi sems-can-mams-
kyi don-du mhon-du-ma-byas-par yah rgyu-dah-bcas-
pahi lam ston-pa dan hdris-par-byas-pa-la m\has-pa yin-
pahi-phyir byah-chuh-sems-dpah lam thams-cad rdzogs-
par-bya dgos-pa dehi-phyir fianrihos-kyi lam,
(With regard to this Path we have the following
aspects relating to the four Principles of the Saint):
A. T h e
P r i n ci p l e
These are :
1. E v a n e s ce n c' e . (The phenomenal ele-
ments are* evanescent), since they are endowed with the
quality of appearing and disappearing.
2. U n e a s i n e s s. (Phenomenal Existence is
characterized by uneasiness), inasmuch as all the pheno-
menal entities which are influenced by defiling agencies
represent something hostile.As regards the Path of the
a s p e c t s r e l a t i n g t o t h e
o f P h e n o m e n a l E x i s t e n c e .
Saint, this Path, though it is non-enduring, does not
represent something hostile, since' the Saints are free
from all defiling influence. Therefore we must not con?
sider the Saintly Path to relate to the principle of
3. N o n - s u b s t a n t i a l i t y . (The phenome^
nal elements are non-substantial), being devoid oF the
E.go as (a substance,) other than themselves.
4. Q u i e s c e n t ' c h a r a c t e r . (The pheno-
menal elements), as regards their own essential nature,
do not constitute the Ego (as an, active principle, and are
therefore to be regarded as quiescent).
1
[Abhis, aloka, MS. 97b. 15-98a. 4.]
[Tg. MDO. VI. 98b. 2-5] de4a skye-ba dan hjig-
pahi chos-nid-I^yis-na mi-rtag-parhid-do. zcg-pa~dah*bcas~
pahi dhos-po-rnams-ni rjes-su-mi-mthun-pa-nid-lzyis-na
sdug~bsfial~ba~nid-do. de-ltar byas-na hphags-pahi lam
yah mi-rtag-pa yin mod~kyi. zag-pa-med-pce-hid-yin- i
pahi-phyir hphatgs-pa-rnamsAa mi-mthunt-pa-ma-yin-pas /
/
hdi sdug-bshal-ba~nid~du thai-bar mi-hgyur-ro. bdag gzan-
gyi ston-pa-hid yinrpahi-phyir bdag-med-pa-hid do. rah-
md~bdag-ma-yinzpa~nidrhyi
s
n zi-ba-nid-do 'zep-hygrhfr-
ni sdug-bshal-gyi bden-pahi mam-paho.
2
1 Rnam-Mad, 156b. 4.mdohi dnos-zin-la. mam-pa phyi-ma
ghis mam granS'kyi mam-pas bstan-pas dehi Itar-na ston-pahi mtshan-
fiid bdag-tned-pa dan. dehi mtshan-nid zi-bahi rnam-pazes-bsad-
do.According to the Sutras, the two last aspects are spoken of
indirectly, in the form of synomyms (paryayena). Accordingly, the
asp set (usually known as that of) n'on-substantiality (sunya) is de-
signated here as **the absence of the Ego" or impersonality
(anatmata). The latter (which represents the fourth aspect, of
duhkha-sMya) is spoken of here as "the quiescent character"
(santata).
2 Pane. II. 83a. 7b 1.Kaa-si-ka hdi-la byah-chen rnam-pa-
thams-cad-mk! yen-pa^md dan~ldan-pahi sems-bsfyyed pas. de mi-
dmigs-pahi fshul-gyis gzugs-ni mi-riag-par yid-la-byaho. gzugs-ni
sdug-bsnal-ba dan bdag~med-pa dan zi-ba dan.........-"O Kausika,
t he B. M. in whom t he mi nd di rect ed t owards t he at t ai nment of
Omni sci ence has become ori gi nat ed, must c o n t e m p l a t e
m a t t e r a s b e i n g e v a n e s c e n t wi t hout mai nt ai ni ng its
204 ANALYSIS OF
B. T h e a s p e c t s r e l a t i n g t o t h e
P r i n c i p l e of t h e O r i g i n o r t h e Dr i -
v i n g F o r c e of P h e n o m e n a l E x i s t e n c e .
These are :
1. I l l n e s s . The Origin of Phenomenal Exis-
tence resembles) a seed that brings its fruit, being the
fundamental cause (of the worldly turmoil). The latter
which is characterized by uneasiness and suffering is pro-
duced by this Driving Force, (just as every kind of pain
is the result of an unhealthy state of the body).
2. R e s e m b l a n c e w i t h a n a b c e s s .
(The elements relating to the Principle of the Origin
resemble an abcess) inasmuch as they call forth (the
great sufferings of) Phenomenal Life again and again).
3. R e s e m b l a n c e w i t h a t h o r n (or
a s p e a r). (The causes of Phenomenal Existence)
call forth the process of origination of the latter in an
exceedingly painful form, (just as a thorn or a spear
inflicts a painful wound).
4. S i n . (The elements relating to the origin of
Phenomenal Existence) represent the conditions of the
latter. In their faculty of producing Phenomenal Life,
they (are like sinful deeds) owing to their harmful
nature.
1
[Abhis. aloka, MS. 98a. 4 sqq.
2
]
[Tg. MDO. VI. 98b. 5-7.] hbras-buhi sa-bon dan-
hdra-bar rgyuhi rtsa-bar^gyur-pa-nid-yin-pahi-phyif
1
nacf-
fiid-do. sdug-bsnal-gyi rkyen yin-ptihi-phyit zutg-rnu-nid-
do. sdttg-bshal brgyud-mar rGb-iu-hbyuh-ba-nid'-liyiS'-na
sin~tu-hjoms-pahi phyir sdig-pa-zes-bya-ba-ni fcu
gi bden-paht rnam-paho.
5
reality. (In the same manner he mu=t contemplate) matter as
c h a r a c t e r i z e d b y u n e a s i n e s s , a s i m p e r s o n a l
(non-substantial), a s . q u i e s c e n t
1 Sic. ace. to the Rnam-bsad. In the Abhis. aloka the preced-
ing aspeGt appears as equivalent to pratyaya, and this last formas
equivalent to prabhava. The first two correspond to hetu and
mmtidaya respectively.
2 MS. corrupt.
3 MS. phala samudayattfena.
4 Xylo : nid-yin-pihi phyir-na de nid-do,
5 Pane. II. 83a. 8b. 1. dben-pa dan nad dan su-ba dan
205
C. Thef a s p e c t s r e l a t i n g t o b o t h
t h e P r i n c i p l e s of Phenomenal Existence and
its Origin, each taken separately, which (are contem-
plated in ordet to) a r o u s e a v e r s i o n (towards
Phenomenal Life and its cause).
These are :
1, A d v e r s i t y . (The elements of Phenomenal
Life and its dause) are hostile factors (resembling actual
foes).
1
2. D e s t r u c t i v e n e s s . (The elements of
Phenomenal Existence and its cause are destructive
factors) inasmuch as every hostile agency is endowed
with the quality of bringing harm and destruction.
[Tg. MDO. VI. 98b. 7-8.] phyir-rgol-bar-gyw-pa-
hid-yin-pahi-phyir pha-rol~nid-do. phyir-rgol-bahi dnos-
pos rab~tu~fyjig~pahi chos-can yin~pahi~phyh hjig-pahi
cho&~can-&id-do. zes~bya-ba ni sdug-bsnal dan kpn~
hbyun-ba de~dag~nid~la so-tor yid-hbyuh-bahi mam-
paho,
2
D, The aspects relating to both the principles of
Phenomenal Life and its Cause, each of them taken
separately, which (are contemplated in order to)
b r i n g a b o u t t h e l i b e r a t i o n f r o m
p a s s i o n s .
These are :
1. U n s t e a d i n e s s (The elements of Pheno-
menal Life and its cause are unsteady) in the sense that
their essence is non-enduring.
2. D e s t r u c t i b i l i t y . (The said elements)
ore liable to destruction by their very nature, indepen-
dently from (existence) causes and conditions.
sdig-pa dan na-ba dan dgra dan hjigpahi chos-can clan......
su-ba standi for hbras of the Commentary.
1 Rnam-bsad, 156b 6157a. 1 mtshan-nid phyir-dgol-bm
pha~rol dgra-lia-bu, Notice dgra in Pane.
2 Cf. fn. 5, p. 204.
3 MS. hetv~anapekctsya.
206
ANALYSIS OF
[Tg. MDO. VI. 98b. 8-99a. 1.] ran-gi-ho-bor gnas-
pa~med-pa~nid-kjyi-phyk gyo-ba-nid-do
t
rgyu4a bltos-
med-par ran-bzin-gyis hjig-pa-hid yin-pahi-phytr rab-tu-
hjig-pa-nid-do zes-bya-ba-ni de-dag-hid-la so-sor hdod-
chags dan-bral-bahi rnam-paho.
1
E. The aspect relating to both the principles of
Phenomenal Existence and its Cause, each of them
taken separately, which (are contemplated in order to)
b r i n g a b o u t t h e a n n i h i l a t i o n (i.e. the
Extinction, of the phenomenal elements and their causes).
These are :
1, D a n g e r . (The elements of Phenomenal
Existence and its cause are to be regarded as dangerous
factors), since they are objects that produce
1
harm with
regard to the present and the future existence.
2. T h e c h a r a c t e r of g r e a t m| i s-
f o r t u n e s , (The phenomenal elements and their
causes have such a character) inasmuch as (the individual
abiding in the Phenomenal World) can fall a prey to the
violence of demons etc.
3. Th
c h a r a c t e r o f c a l a m i t i e s .
(The
1
elements of Phenomenal Existence and its cause
have such a character), since (the Phenomenal World)
is a place exposed to disturbances, such as the agitation
of (the four) great elements, thunder and lightning etc.
By practising meditation on all these aspects, the
Sravaka Saint becomes fit for obtaining aversion (towards
Phenomenal Existence), for securing the liberation from
passidns, and for bringing about the annihilation of the
^phenomenal elements.
2
In such a manner the meaning
of Scripture can be explained.
1 Pane. II. 83b. 1.mi brtan-pa dan hjig-pa dan.........(He
must meditate over Matter as being) u n s t e a d y and
d e s t r u c t i b l e
2 According to the Paryaya-samgraha pi Asanga (Tg. MDO.
LIV), the full aversion mainfests itself on the Path of Illumination
(dars<ma-marga)t the liberation from passionsat the end of the Path
of Concentrated Contemplation (bhavana-marga), and the annihilation
of the phenomenal elementsat the time of the final Nirvana without
residue (anupadhi-sesa-nirVana; Gser. II. 21 and Rnam-bsad, 157a,
3-4).
207
[Tg. MDO. VI. 99a. !-4.] hdi dan gzan-gyi gnod-
pahi gnas-su-gyur-pa yin-pahi-phyir hjigs-paho srin~po~
la-sogs-pahi htshe-bas glags~thod~pa yin-pahi-phyir hgo~
bahi nad-nid-do. hbyun-bq-chen-po Kkjirugs-pa dan thog-
hbab-pa-lasogs-pahi gnod-pahi gnas-su-gyur-pa-fiid yin~
pahi-phyir he-bar htshe-ba-nid~do zes~bya~ba!-ni de-dag-
nid~la so-sor hgog-pahi rnam-paho, de~ltar~byas~na
hphags-pa han-thos-fnams yid-hbyuft-ba dan hdod-
chags-dah-bral-ba dan hgog-pahi-phyir zugs-par-hgyur-
ba yin-no. zes-bya-bahi Ittn-gi don bsad-par-hgyur-ro.
1
F. T h e a s p e c t s r e l a t i n g t o t h e
P r i n c i p l e of E x t i n c t i o n (of Phenomenal
Existence).
These are :
I. E x t i n c t i o n (or A n n i h i l a t i o n , ) , in
the sense of a separation
2
(from the phenomenal
elements).
2. Q u i e s c e n c e , in the sense of a complete
pacification (of the turmoil of) Phenomenal Existence.
3. E m a n c i p a t i o n , in the sense that (the
Extinction of Phenomenal Existence) represents the state
of bliss and purity (which is completely free from the
defiling forces of the Phenomenal World).
3
4. N o n - s u b s t a n t i a l i t y (the absence of
Ego and Mine),
4
N o n - d i f f e r e n t i a t i or ti (the
absence of the characteristic marks of the elements that
are caused and conditioned),
5
t he
1
A b s e n c e of
D e s i r e (owing to the rejection of attachment with
regard to the 3 Spheres of Existence),
6
and t h e
a b s e n c e . o f a c r e a t i v e w i l l (producing the
Biotic Force, i.e. the acts
7
by which a future existence
in the Phenomenal World is conditioned),all this
1 Pane. II. 83b. I.hjigs-pa dan hgo~hahi nad dan
cl a n g e r a n d c a l a m i t y ,
2 visamyoga-hral-ba, Cf. Abhidharmakosa, I. 6*
3 This is the aspect usually designated by the term pranita
gya-nom-pa.
4 Gser. II. 22a. 5-6.
5 samsJirta-~hdusbyas. Ibid. 22a. 6,
" '" 6- Ibid.
:
" ' " ' ' . . - V- /
7 \arma = las.
208 ANALYSIS OF
because (the Extinction of Phenomenal Existence) is a
state of welfare and has ar\ eternal duration.
1
[Abhis, aloka, MS. 98a. 16b. 3 ]
I
J T g . MDO. VI. 99a. 4-6.] ' non-mons-pa dan-bral
b<a~nid~kyis~na hgog-pa-nid-do* sdug-bsndl rab-tu zi~ba-
ntd-kyte-na zi-ba-nid~do. bde-ba dan gtsan-bahi dnos-po~
nid-kyifrnai dberv~pa-nid~do. rtag-pa dan phan-pahi dfios-
pa~nid~kyis~na stoh-pa-fiid dan mtshan-ma-med"pa dan
mnon-'par~hdu~bya~ba~med~pa-'fiid''dQ. zes-bya-ba-ni hgog-
pahi bden-pahi rnarn-paho.
3
G. T h e a s p e c t s r e l a t i n g t o t h e
P r i n c i p l e of t h e P a t h .
These are :
1. T h e f a ct of b e i n g t h e P a t h , in the
sense of conducting to the city of Nirvana.
4
2. T h e f a ct of b e i n g t h e c o r r e c t
m e t h o d , in the sense that (the Path) represents the
complement of all the antidotes against the defiling forces.
3. T h e f a ct of b e i n g t h e c o r r e c t
activity, in the sense that (the Path) represents the
action which brings the mind to a state that is completely
frefe from error.
4. T h e f a ct of b r i n g i n g a b o u t D e l i -
v e r a n c e , inasmuch as (by means of the Path) one
comes to the state which is enduring and devoid of (all
worldly) attachments.
1 These four items (the first three being the Media of Deli-
verancevimok^^-rnukhani) refer to the aspect designated by t i e
term nihsarana = nes-hbyun.
2 The Xyl. has : hdag-med pa-nid-do.
3 Pane, II. 85b. 2-4.This passage contains an enumeration
of the 12 members of the formula of functional inter-dependenc
and, subsequently an indication of pain, lamentatidn, suffering,
ill-will and agitation. All these are to be contemplated as becoming
annihilated (in Nirvana; corresp. to nirodhata),Ibid, 85b. 4 sqq.-
de-bzin-du zi ba dan dben~pa dan stvn-pa-nid dan mtshan~ma-med-
pa dan smon-pa~med-pa dan mnon-par-hdu-byaba-med-par yid-la-
byaho (corresponds to the remaining four aspects).
4 Cf. Bu~ton, Transl. Vol. I. p. 24.(Quotation from the
Pratitya-samutpada-adi-vibhanga-nirdesa-tika of Gunamati, Tg. M
XXXVI.)
[Abhis, aloka, MS. 98b, 4-7.]
209
[Tg. MDO. VI. 99a. 6-8.] mya-nan-laa-hdas-pahi
gton-k.hyer thob-par-byed-pa-fiid-iiyis-na lam-fiid~do. non-
rnons-pa ma~lus~pahi gnen-pohi-tshogs-su-gynr-pas-na
tigS'pa-nid-do. sems phyin~ci-ma-log-pa~nid~du sgrub-
pahi don-gyis-na sgrub-pa~hid-do, mhon-par-zen-pa rned-
pas rtag-pahi gnas~su~hgroba yin-pahi-phyir hes-por-
hbyin-pa-nid-do. zes-bya-ba-rd lam-gyi bden-pahi mam*
paho,
1
In such a manner, in the order given, the Mahaya-
nistic Scripture
2
demonstrates some of the aspects
indirectly by means of synonyms and some in their actual
form. There is thus no room for the incorrect conclusion
that all this does not refer to the Path of the Sravaka.
Accordingly, within the pale of the Omniscience, in
regard of the Path,
3
the Bodhisattva has to cognize the
Path of the Sravaka (as it appears here) w i t h o u t
g i v i n g w a y t o r e a l i s t i c v i e w s
4
concern-
ing the aspects that relate to the four Principles of the
Saint.
| Tg. MDO. VI. 99a. 8b. 2.] de-ltar rim-pa hdis~na
theg-pa-chen-por rnam-pa la-la-ni mam-grans-gyis laAa-
ni rah-gi-ho'bo-nid-du bstan-pa-yin-pas nan-thos-kyi lam
ma-yin~pa~nid~du thal-ba mi-hgyur-ro. de~bas~na lam-ses-
pahi skabs-su byah~chub~sems-dpas hphags-pahi bden-
1 Fane. II. 85b. 7 sqq.byan-chen mi-dmigs-pahi tshul-
gyis dran-pa-ne-bar-gzag-pa bzi sgom-mo etc.The B.M. has to
contemplate the 4 smrty-upasihana (as relating to the Path) etc.
2 I.e. in the Pancavimsatisahasrika.
3 Rnam-bsad, 157b. 6-158a. 1 .-rnam-mhhyen-gyi rgyu-tshogs
ston-pa lam-ses-pa-nid-kyi skaba-suhowhilst studying the Chapter
on the Omniscience in regard of the Path which demonstrates the
complex of factors for the attainment of the Omniscience, of the
Buddha.
4 Lit. **without perceiving (the separate reality)."
210 ANALYSIS OF
pa dctn-hbtel-pa hdi-rnams-kyi ho-bo-nid mi-dmigs-par
bsgoms-pas ' ftdn-lhos-lzyi lam-ses-par-bya-ba yin-no.
L Im-lt s . (The Omniscience in regard of the Path
as the cognition of the Path of the Sravaka) begins with
t h e M a h a y a n i s t i c P a t h of I l l u m i n a -
t i o n and continues to exist up to the attainment of
the Stage of the Buddha (as well as on the latter itself).
[Don. 8a. 6.] sa-mtshams theg-chen mthoh-lam-nas
sans~rgyas~kyi sahi bar-du yod.
THE FOUR DEGREES CONDUCIVE TO ILLUMINATION
1
AS
PRECEDING-THE BODHISATTVA'S" COGNITION OF THE PATH OF
THE SRAVAKAS. Kar. II. 3-5.
The full intuition of the four Principles of the Saint
is (necessarily) preceded by the (four) Degrees conducive
to Illumination.
1. Accordingly, the Bodhisattva, in order to attain
t h e D e g r e e of H e a t , has to meditate on Matter
as being devoid of a real essence of its own. In the
same
1
aspect he has to contemplate (the other groups of
elements), the feelings etc. Moreover, he becomes
absorbed in the idea of the Non-substantiality (Relativity)
of Matter and of that of the feelings and the other
(groups of elements) as being identical and undiffereritiat-
ed.
[Abhis. aloka," MS. 98b. 16-99a. 4.]
I
(I I . 3a, b, c ).
[Tg. MDO. VI. 99b. 5-7.] gah~gi-phyir dben~pa~bzi
yohs-$u-ses-pa~ni hes-par-hbyed-pahi cha dah-mthun-pa
rtogs-pa shon-du-hgroba-c&n yin-pahi-phyir byah-chub-
sems-dpas dro-ba rtogs~par~bya-bahi don-du gzugs-ni
gztigs
2f
k.yi nobo~md~k.yis stoh-pa dah. tshor-ba-lasogs*
pa yah de-bzin re. gzags-ky* no-bo-ni J gah~yin~pa
dah. tshor-ba-la-sogs-pahi stoh-pa-fiid gah-yin-pa de gfii$~
su-rned cm ghis-su-byar med-do. zes dbyer-med-par
bsgom~par~byaho.
3
1 nirvedha-bhagiya nes-par-hbyed-pahi chq~dan-mthun-pa.
Are identical with prayoga-marga=sbyor~lam.
2 Xyl. omits : gzugs-ni.
3 Pane. II. 87a. 6-8.k
a
u-si-k
a
-gzugs~ni gzugs-kyis ston-i\o
2. In order to come to the cognition peculiar to
t h e D e g r e e of t h e C l i m a x , the contempla-
tion of Matter and the other (elements of existence),
free from realistic views regarding any of them, is
necessarv. necessary.
[Abhis. aloka, MS. 99b. 9-10.
(II. 3. 3, 4.).
ITg. MDO. VI. 100b. 3-4] rise-mo rtogs~par~bya~
bahi-phyir gzwgs-la-sogs-pa rnam-pa-th.am~c0d~du mi-
dmigs-par bsgom-par-byaho.
1
3. In order to realize t h e D e g r e e of
S t e a d f a s t n e s s one must meditate on the subject
that the insistence upon a realistic standpoint in regard
of such characteristic aspects as enduring, non-ertdurinig
etc. with respect to any of the elements of existence PS
Matter etc. is inadmissible.
[Abhis. aloka, MS. !00a. 6-8.]
* i (H. 4a, b.).
[Tg. MDO. VI. 101a. 4-5] bzod-pa rtogs-par-bya-
bahi-phy r gzug&4asogs-pa~la rtag-pa dah mi~rtag~pa
zes-bya-ba~la-sGgs~pahi mam-pas dmigs-pahi tshul-gyis
gnas-sliabs thams-cad-du gnas-par-mi-hyafao zes de-ltar
bsgom-par-byaho,
2
4. The Buddha, having attained Enlightenment, did
not perceive any of the elements as having separate
reality of its own. Therefore, the contemplation free
from realistic view, in the sense that all these pheno-
menal entities appear as illusionary, is vindicated by the
(negative) argument,
3
viz. that of the non-perception (of
...stoft~pa-nid de-dag gfiis-su med-cih gnit-su-byar med-do, ( = Ast,
34. 22.)O Kausika, Matter is devoid of a real essence of its own
(ire. is relative)......,..and, as regards these aspects of Relativity,
t h e y a r e i d e n t i c a l a n d n o d i s t i n c t i o n c a n
b e m a d e b e t w e e n t h e m.
1 Ibid. 90a. 4.dmigs-pahi tshul-gyis gzugs*la gnas-par*mi-
byaho= ^ ^ pô^gq-^T#FT I ( = Ast. 35. 1.).
2 Pane. II. 91a. 5gzugs ttag ces-bya-bar dan mi-Hag ces-bya-
bar gnas~par-mi~byaho=Ast. 35. 20îf ft^f^firf^ *T WTcfS^ I
3 anufiafabdhi = mi-dmigs~pa. Cf. Prof. Th. Stcherbatsky,
Buddhist Logic, vol. II, p. 60 sqq.
|jr
212 ANALYSIS OF
A '
the elements) by an absolutely reliable person
1
(the
Buddha). In order to come to the cognition of t h e
D e g r e e of H i g h e s t M u n d a n e V i r t u e s
by means of this meditation, one must first of all con-
centrate one' s mind upon the fact that it is impossible
to insist upon the reality of the ten Stages of the Bodhi-
sattva in the sense of their representing the Result of
Entering the Stream, the position of a candidate for it,
and so on. (This is demonstrated in the Sutras) in
details, \
[Abhis. aloka, MS. 107a. 12b. 1.] WITfl
c
4PT^Ff
*FFTT
t#ft*i f&t %m wfatfb&m. 11 (w. 4c, d, 5.)
[Tg. MDO. VI. 10%. 3-6.] gah-gi-phyir de-bzin-
gsegs-pqs byah-chub mnon-par-rdzagsrpar-sans-rgyasnas
de-kho-na-fiid-du-na chos gah mi-dmigs-pa dehi-phyir
dnos-po hdi-dag sgyu-mahi mh-bzin kho-na snan-ba-yin
no zes tshad-mar-gyur-pahi skyes-bus ma-gzigs-pahi gton-
tshigs~kyis hthad-pahi mi-dmigs-pa-bsgom-pas rgyas-par
rgyun-du-zugs-pahi hbras-bu dan. zugs-pa-la-sogs-pas sa
bcu-la mhon-par-zen-pahi tshul-gyis gnas-par-mi-byaho
zes de4tar~bsgom~par~byaho .
3
1 pramana~purusm=tshad-mahi skyesbu.
2 korana had here the meaning of logical argument." This
is confirmed by the Tib, which gives the equivalent gtan-tshigs
which usually corresponds to hetu in the sense of a logical argument
or reason. Gf. my Index ad Nyayabindu and Tlka s.v. Parana and
hetu.
3 Pane. II. 93b. l-98a. 2.âii-ii-lta gzan-yan rgyun~du~ugs~
pahi hbras bu hdus-ma-byas-pas gdags zes-bya-bur dmigs-pahi
tshuhgyis gnas-par mi-byaho .....ses-rab-kyi pha-rol~tu~phyin~pa-la
de-Har mi-dmigspahi tshul-gyis-gnas-par-byaho. bslab-par byaho =
Ast. 36. 538. 6. ~
III, The Omniscience in regard of the Path as the
Cognition of the Path of the Pratyekabuddhas. Sfc^f^T-
^FffFWft *TRTig"T =rah-rgyal~gyi~lam ses-pahi lam-ses.
Kar. II. 6-8. (13).
1. Definition and varieties ace. to Don. 2. The points oi
superiority of the Pratyekabuddha's Path. 3. The Teaching of the
Doctrine without words (asabda-dharma-desana). 4. The essential
character of the Pratyekabuddha's Path. 5. Limits.
Definition: The Path of the Mahayanist Saint
which agrees with the character of cognition, peculiar to
the Pratyekabuddhas and has for its aim the assistance
to those
1
converts who belong to the Pratyekabuddha
spiritual lineage. In its predominant part it represents
the immediate direct perception of the objective unreality
of the external world, its object being the twelve bases
of cognition
1
(which are intuited as being devoid of the
character of external objects).
[Don. 8b. 2.] gdul-bya rah-rgyaUgyi cheddu dmigs-
pa skyG-mched bqu-gnis-la dmigs-nas rnam-pa gzuh-bya
phyi-don-gyis dben-par mnon~sum-du rtogs-pahi cha-nas
bzag-pahi rah-rgyal-gyi rtogs-rigs-su-gnas~pahi hphags-
lam de. rah-rgyal-gyi lam-ses-pahi lam-ses-kyi mtshan-
fiid.
Varieties : T h e P a t h s o f I l l u m i n a t i o n ,
C o n c e n t r a t e d C o n t e m p l a t i o n , a n d t h e
U l t i m a t e .
[Ibid. 8b. 3.] dbye~na mthoh sgom mi-slob
J
lam
gsum yod.
THE POINTS OF SUPERIORITY OF THE PRATYEKA-
BUDHHA'S PATH DISTINGUISHING IT FROM THE PATH OF THE
^RAVAKA. Kar. II. 6.
After the Path of the ravaka, the exposition of the
Path of the Pratyekabuddha is in its proper place.
There may here however arise the following question :
In what respect are the Pratyekabuddhas superior to the
&ravakas, so that their Path must be regarded as a special
variety)Accordingly, we have first a demonstration of
the points of superiority (of the Pratyekabuddha and his
cognition).
[Abhis, aloka, MS, 107b. 3-6.]
214 ANALYSIS OF
[Sphut. 3!b. 4-6.] nan-thos-kyi lam-gyi mjug-thogs-
su rahs-sahs-rgyas-fyyi lam brjod-par rigs mod-kyi, nan-
tho$~tnams4as de-dag ji-ltar khyad-par-du-hphags-na gah-
gis-na de-dtxg-gi lam gzan-yin snam-pahi dogs-pa bsu-bar
re-zig fyhyad-zugs-pa-nid-dti sgrub-pa.
(These points of superiority are as follows):
I. T h e ^ r a v a k a s d e p e n d o n t h e
i n s t r u c t i o n s of o t h e r s for the attainment
of the form of Enlightenment that is accessible to thern.
So we have it in Scripture.T h e P r a t y e k a -
b u d d h a s in their turn, owing to the efficiency of their
learning acquired in previous states of existence, attain
their form of Enlightenment w i t h o u t d e p e n d i n g
o n t h e i n s t r u c t i o n s of o t h e r s . Therefore
the precepts of the Buddha and others are
1
unnecessary
for them.
1
[Abhis. aloka, MS. 107b. 14-lO8a. 1.]
[Sphut. 32a. \-3.} luh-las nati-thos-rnamsni gzan-gyis
bstan-pa-la Itos-nas rah-gi byan-chub rtogs-par-hgyur-la.
gzan-dag-i^yah bryod-pa dart-bcas-pahi chos bstan-pas dge~
ba-la hjug-pm-byed-do zed-hbyun-ho. ran-$an?-rgyas-rnams-
ni. short thos?pa~la~sogs~pa mnon-par-hdus-byas-pas gzan-
gyis bstan~pa4a mi-ltos-par bdag-hid-kyis rah-gi byah-
chub mnon-par-rtogs-par-hgyur-te. dehi-phyir de-dag-la
sans rgyas-la-sogs-pas bsian mi-dgos^-so. zes-bya-ba-ni
fyhyad-zugs-pa-nid gcig yin-no.
2
2. The ^ravakas conduce others to the practice of
virtue by teaching the Doctrine that is communicated by
words. Accordingly, by means of the words uttered,
1 At the time of the termination of the Path. Cf. "Doctrine
of Pr. -pi r. ", pp. 59, 60.
2 Paiic. II. 98a. 2 sqq= As t 38. 7-10.
The words of Subhuti are not cognized, being unnecessary fcr the
Pratyekabuddhas. (Abhis. aloka. I08a. 2.).
the hearers come to know the character of the
1
knowledge
that is possessed by those who teach.
1
The Pratyeka-
buddhas in their turn, through the removal of one side
of the Obscuration of Ignorance, viz. of the imputation
in regard of the objective elements, obtain the (super-
natural) power of teaching the Doctrine without uttering
words. By means of this, through the force of the
transcendental knowledge which they have acquired
themselves etc., they induce others to the teo virtues.
Therefore, their knowledge, as it is not to be conceived
by others through verbal communication
2
is of an exceed-
ingly profound nature.
[Tg. MDO. VI. flOb. 8Ilia, 3 ] nan-thos-rnams ni
tshig-iu-smra-ba dan-bcas-pahi chos ston-pas gzan-dag
dge-ba-la hjug-par-byed-pa yin-pas nanr-pa-po-rnams-kyis
sgras-brjod-pahi sgo-nas hchad-pa-pohi rtsal rtogs-par-
byed-pa yin-na. rah-sahs-rgyasirnams-ni ses^byah,i sgrib-
pahi phycgs-gcig gzun-bahi rnam-par-rtog-pa spans-pas ran-
gis hthob-pahi ye-ses-la-sogs-pahi mthus sgrar brjod-pa-
med-par chos-ston-pas gzan-dag dge-ba bcu-la hjag par-
byed-do. dehi-phyir de-dag-gi ye-ses gzan-gyis mi-rtogs-
pa-nid-kyis zab-pas k.hyad-ugs-pa gws-pa-yin-no.
4
THE TEACHING OF THE DOCTRINE WITHOUT WORDS,
Kar. II. 7.
Now, how can there be a teaching of the Doctrine
without words?(This is to be explained as follows):
1 The words of those who teach represent the logical reason
in the form of an effect (hjarya linga = hbras~buhi riags, Cf. Buddh.
Logic, Vol. II., p. 67.J, from which the cause (i.e. their knowledge)
is conjectured.
2 I.e. the Karya-linga just mentioned does not exist.
3 Sic. ace. to Tib. MS. Sic.
4 Pane. II. 99a. 3-4.kye-rna hphags-pa rab-kbyor hdi ni ses
rab-kytpha-rol-ta-phyin-pa gsal-bar-byed-kyon zab-pa-bas hyan ses-
iu~zab~pa ston.O Saint Subhuti, although this Climax of Wisdom
is elucidated, ii is shown as being t h e m o s t p r o f o u n d of
the profound (forms of know^dge).
216 ANALYSIS OF
As one cannot utter words without searching
1
and reflect-
ing,
2
the act of speaking will produce distraction
(interrupting the state of transic meditation.).
3
The
exposition of the Doctrine in a verbal form will therefore
lead to the greatest distraction. And this distraction in
its turn will bring forth a vehement agitation in the
stream (of consciousness of an individual). Having taken
this into consideration, Buddha the Lord, before, when
he was still a Bodhisattva, made the following solemn
vow :After having attained Buddhahood, may 1, even
without uttering words, be able to act for the weal of
the living beings, similar to a wish-fulfilling gem !-Just
the same we have with the Pratyekabuddhas, as they
have points of similarity with the Buddha. Therefore
with them likewise (the following is to be experienced):
At the time when the Pratyekabuddha attains Enlighten-
ment, if there is some convert with whom there exists
the desire of study with regard to such and such an object
and in such and such a form,the said object appears,
by the force of the Pratyekabuddha *s previous vows etc.,
in the consciousness of that convert just in the form that
is necessary, though without any verbal expression. This
is called "the teaching of the Doctrine without words)/*
4
[Abhis.aloka, MS. I09a. 14b, 7.
5
]
WAT f ^
: I
IFF
1 avitarktja = rnampar-ma-brtags.
2 avicarya = rnam-par-ma-dpy ad-par.
3 Rnam-bsad,' 161a. 1.tshig-tu-brjod-pa-ni tin-ne-hdzin-la$
mam-par gyen-ba-yin-laCf. Lun. II. 16a. I.brjod-paham yid-kyi
brjod-pa rtog-dpyod-ni rnam-gyen yin.Direct speech or a murmur
of the mind (yid-kyi brjod-pa = mono-jalpa) contains the elements
of vitarka and vicara which produce distraction.
4 This is sometimes represented as a corporeal (? hypnotic)
influence.Abhis. aloka, MS. 10%. 7-8. paj 7^s
THE ESSENTIAL CHARACTER OF THE PATH OF THE
PRATYEKABUDDHA. Kar. II. 8.
After the points of superiority have thus been
indicated, we have to conclude that the Path of these
superior beings must be of a superior kind. Accordingly,
we now pass over to the main subject, viz. the Path of
the Pratyekabuddhas.
[Sphut. 32b. 4-5.] de-ltar khyad-zugs-par brjod-nas.
ydUgs-pa"rnamS"}iyi lam-ni 1ihyad-par~du~hphags~pa
kho-na yin-pas rnal-me ran-sans~rgyas~1yji lam.
Now, the intuition of the Pratyekabuddhas is regard-
ed as superior to that of the Sravakas owing to the
removal of the imputation regarding t h e o b j e c t i v e
r e a l i t y of t h e e x t e r n a l w o r l d .
1
On
the other hand, the intuition of the Supreme Buddha is
superior to that of the Pratyekabuddhas, since the latter
cannot remove t h e i m p u t a t i o n i n r e g a r d
o f t h e p e r c e i v i n g s u b j e ct .
2
Moreover,
the Path of the Pratyekabuddha is characterized by its
5 For the Tib. version Cf. Appendix.
1 grahya-vikalpa = gzun-bahi mam-par-rtogpa. Pane. II. 99a,
5-10la. 1.lhahi-bu-dag gzugs-ni zab-pa ma-yin, phra-ba rna-yin-no,
tshor-ba dan, hdu-ses dan, hdu-byed dan, mam~par-ses-pa~ni zab-
pa ma-yin phra-ba ma-yin~no etc. etc,......,,.rnam-pa~thams-cad-
mkhyen-pahi ran-bzin-ni zab pa ma-yin, phra-ba ma-yin-no.This
is an indication that this essence of the elements as devoid of an
objective reality is not something profound and subtle for the in-
tellect of the Pratyekabuddhas.Gser. II. 34b. 6-35a. I.hdis gzun-
bas ston-bahi ran-bzin de ran-rgyal-gyi blo-la lios-te zab-pa dan
phra-ba min-par bstan-pa.
2 Pane. II. I02a. 1-2 sqq.Rab~hbyor-gyis smras-pa Ihahibn-
dag de-bzin-no, de de-bzin-ie sems-can de-dag sgyu-ma lia-bu-ste
chos nan-pa de-dag htjan sgyu-ma-lta-buho. sems~can de-dag sprttl-
pa Ita-bu ste. chos-fian-pa de-dag hjyah sprul-pa Ua-buho=^,Ast.
36. 9, 10.i|pjrf?Mg"^^rT f| %JpTT *ffi îf^rff%^T ITÔÎT: I
An illusion and forms produced by magic are devoid of the
character of (real) objects, but there nevertheless exists the cons-
ciousness possessing the representations of these forms. In a similar
manner the Pratyekabuddhas, albeit they cognize th essential
unreality of the external objects, they at the same time do not
possess the cognition of the perceiving subjects's unreality.
Gser. II. 36a. 3-4.hdi-dag-gis dper-na sgyu-ma dan sprttl-pa-ni yul
/Iff
218 ANALYSIS OF
foundation or substratum (the personality of him who
proceeds on the Path, and the element of the Absolute
which represents the essential nature' of the said individual
and is the object of concentration,);
1
it has thus a special
cause. The Path of the Pratyekabuddhas endowed with
such distinctive features is to be fully cognized by the
Bodhisattva, through the meditation on the relative
character of the aspects of the four Principles of the
Saint, which have been spoken of before
1
as relating to
the Path of the ^ravakas. This meditation is accom-
med-ktfah der snan-bahi mam- rig yod-pa-ltar. ran-rgyal de-dag-gis
yul ran~bzin-med~par rtogs kyan-hdzin-pa med-pa ma rtogs-par bstan-
to.Here there arises the following question : How can there be a
subjective imputation, if the objective does not exist? (Cf. Kar.
V. 7.grahyau cert na tatha sto' rthau fyasya tau grahak.au rnatau.)
The Abhis. aloka, MS. 110a. 15b. 4. enlarges upon this subject as
follows;
ifc!rwpf
< ec%r i
If there exists a phenomenal reality as a thing in itself (sva-
laksane vastuni, we have the origination of non-constructive
consciousness perceiving the said reality, which (conscious-
ness) is (a point-instant) likewise real in itself. If the
(object) is absent, it is impossible for the said consciousness to
arise. Such is the case with the elements which have the character
of realities in themselves (vastu-dharmatve). On the other hand,
if we have subjective imputation, its orig
:
n is due (not to an external
reality, but) to the revival (prabodha) of the beginningless force of
illusion or of impression (vasana) which (every moment of) con-
sciousness perceiving visible forms etc. (rupadi-grahaka-mkalpa-
jnana), in disappearing (nirudhyamana) leaves (a^sipaii) on the
(subsequent) stream of the same consciousness. Therefore we do
not have here the limitation that subjective imputation can become
originated only in the case if there exists objective imputation.
1 Gser. II. 38a. 1.rten-gyi \hyad-par-la gnis. sgrub-pa-pohi
rten-gyi gan-zag dan. sgrub-pahi dmigs-pahi chos-nid-kyi rten-no.
Pane. II. 103a. 5b. \.de nas ishe-dan-ldan~pa Rab-hbyor-gyis nan-
thos-chen-pa de dag-dan, byan-chen de-dag-la hdi~sk,ad ces-smras-so.
ishe-dan-ldan-padag phyir-mi-ldog-pahi byan-chen mams-sam. bden-
pa-mthon~bahi gan-zag-gam. dgra-bcom-pa zag-pa-zad-pa bsam-toa
yons su-rdzogs-paharn. snon-gyi rgyal-ba-la bya-ba byas-pahi sems-
can mah-pa-la dge-bahi rtsa-ba \yed-pa dag dan rigs-kyi bu dan
rigs-kiji bu mo dge-bahi bses-gnen-gyis yons-su-zinpa ses-rab-iiyi
panied by the concentration upon the principle of
functional interdependence, in accordance with this or
that object.
fAbhis. aloka, MS. 114a. 9-14.] gsf %
[Tg; MDO. VI. 117a. 8b. 3.] de~la gzun-bahi mam-
par-rtog-pa spans-pas-ni ran~sans~rgyas~lzyi rtogs-pa nan-
thos-las Jihyd~par-byas-pa yin-no. hdzin-pahi rnam-par-
pha-rol-iu-phyin-pa hdi-liar-zab pa ...hdi-ltar mkhas sin hdzans-
pas rig-par-bya-ba hdi~len~par-hgyur~ro (ace. to Gser. : yid ches-par-
hgyur-ro), = Ast. 40. 17-20.
According to the
Abhis. aloka, MS. 112b. 3 sqq. : "those who have attained
the Irretrievable State" (avinivartariiya) is an indication of
those individuals who have attained the forms of cognition
peculiar, to the four Degrees conducive to Illumination and through
this have become irretrievable from the Enlightenment of the
Pratyekabuddhas
o n t n e
avaiva
bhagiya compare Kar. IV. 38-45).
called the Bodhisattvas, inasmuch
Enlightenmentbodhi TTc f
peculiar to the nirt)edha~
They are conventionally)
as they are desirous of
r^T' ). They are
called Mahasattvas, the Great Beings, since by means of the "cor-
poreal" (7 hypnotic; cf. above) they act for the weal of the living
beings in those worlds where there is no Buddha, ^j fq^qT ^f?|^^r-
) - - We have further-
more Pane. II. 116b. 13 = Ast. 41. 9-10. W %
f*F^<iTW %FR? gWI^fi r^kTf^T^ I^f%?r^^Tf^^ I The
meaning of this ace. to Gser. II. 39a. 2-4 is as follows :The
flowers thus miraculously produced by the gods, albeit they have
no real existence of their own, appear to a mind which does not
investigate their nature as having a definite character, place, and
'
I H ^
220
ANALYSIS OF
rtog-pa ma-spahs-pas ni tah-sans-rgyas-rnams-las bla~na~
med-pahi sans-rgyas khyad-par-du-byas-pa yin-no. rfen-
gyis-kyan riogs-pahi rgyu yin-pas-na hhyad-par-du-
hphags-pahi ran-sans-rgyas-l^yi lam-ni ji-skad~du~bsad-
pahi nan-thos-fyyi bden-pa bzihi rnam-pa mi-dmigs-par
bsgoms-pas dnos-po ji-lta-ba-bztn-du rten~cin~hbrel~par~
hbyun-ba dan rjes-su-mthun-par by an-chubs ems-dp as
yons-su-ses~par~hya-ba yin-no.
THE FOUR DEGREES CONDUCIVE TO ILLUMINATION AS
PRECEDING THE BODHISATTVA*S GOGNJTION OF THE
PRATYEKABUDDHA'S PATH. Kar. II. 9, 10.
The Path of the Pratyekabuddha, as it has just been
exposed, can be intuited only if it is preceded by the
cognition peculiar to the Degrees conducive' to Illumina-
tion. Accordingly, the latter are to be demonstrated
now (as preceding the cognition of the Pratyekabuddha *s
Path).
[Abhis. aloka, MS. 114a. 16b. 1.]
[Tg. MDO. VI. II7b. 4-5.] nes-par-hbyed-pahi-cha-
dah-mthun-pa rtogs-nas ji-skad-du-bsad-pahi ran-sans
rgyas-fyyi lam ski/e-bas. nes-par-hbyed-pahi-cha-dah-
mthun-pa bstan-pahi-phyir.
(The cognition of the four Degrees is to be viewed
as follows) :
I. The teaching about (the monistic) Absolute
T r u t h i s n o t i n co n f l i ct w i t h t h e
n o m i n a l r e a l i t y of M a t t e r a n d t h e
o t h e r e l e m e n t s which are allowed a conventional
existence from the standpoint of Empirical Reality.
When all the elements of existence are contemplated in
such anâspect (i.e. as having a conventional reality which
is not in conflict with the teaching of the Monistic
Absolute), t h e D e g r e e of H e a t is attained.
[Abhis. aloka, MS. II4b. 7-9.J
(II. 9 a, 8, c).
time, and a& being instruments of worship In a similar manner
the true Absolute Essence of the Pratyekabuddhas (i.e. their gotra,
dhatu, etc.), though it does not represent a foundation or a substra-
tum in the sense of a phenomenal reality, still, from the conven-
tional standpoint, the intuition of it brings about the realization of
the elements (peculiar to the Path of the Pratyekabuddha).
[Tg. MDO. VI. 117b. 8118a. I.] gztigs-la-sogs~pa
brdah4as-byun~bahi chos btags-pa dan mi-hgalbar chos-
nid rtogs-pahi-phyir-na. de-ltar chos thams-cad-la dmigs-
par-gyur-na dro-bar-gyuripa skyeho.
1
,
2. From the standpoint of Ab&olute Reality it is
taught that Matter and the other elements ca n
n e i t h e r , b e c o m e d i m i n i s h e d n o r ca n
t h e y i n c r e a s e . When all the elements of exist-
ence are contemplated in such an aspect, there arises
(the cognition peculiar to) t h e D e g r e e of t h e
C l i m a x .
[Abhis, aloka, MS, 115a. 7-9.] WPi\-
^ 1(1.. 9. c, d.).
[Tg. MDO. VI. 118b. 2-3.] gzugs-la-sogs-pa-la don-
dam-par hgrib-pa dan hphel-ba-med-pa-la-sags-pahi don-
du slob-pahi-phyir de-bzin-du chos-thams-cad-ld dmigs-
na rtse-mor-gtogs-pa ekye-bar-hgyur-ro.
2
3. Considering the internal, the external, and the
other aspects of Relativity of Matter and all other
elements of existence, t h e r e ca n b e n o
i n t e r e s t in regard of the said elements. When the
latter are contemplated in such an aspect, (the cogni-
tion of) t h e D e g r e e of S t e a d f a s t n e s s
is considered to arise.
[Abhis. aloka, MS. 115a. 14-16.] WT%l^TTcl?wffw)^
3|s;qj<:?f^^ (II. 10, a, b, c) .
1 Xyl. : skyG-bo.Pane. II. U8a. 3,Kau-si-k gzttgs~ni btags-
pa4sam-mo. btags-pa~tsam gan yin-pa de~ni chos-nid-do. de-ni
gnas-brian Rab-hbyor-gyis tni-hgal-bar bstan-to,O Kausika,
M a t t e r i s m e r e l y n o m i n a l , a nd t hat whi ch r epr esent s
nomi nal exi st ence is (in confor mi t y wi t h) t he t r ue st at e of t hi ngs.
Thi s has been exposed by t he El der Subhut i w i t h o u t a n y
c o n t r a d i c t i o n s , As t 42. 3-5. I
m
2 Pane. II. 123a. 4-5.gzugs hphel-bar-bya-ba dan hgrib-par
bya-bahi phyir mi-slob-bo = Ast. 42. 16.-jf
222. ANALYSIS OF
[Tg. MDCX VI. 118b. 6-7] gzugs4Q~sogs~pa nan dan
phyi4a~sogs~pahi stoh-pa-fiid yin-pahi-phyir yons-su-mi-
hdzin-pa-la-sogs-pafoo. zes-de-liar chos thams~cad4a~
dmigs~na bzod-pa s%/e-fcair hgyur-ro-
1
4. It is t o be t aught about Mat t er and t he ot her
El ement s of exi st ence from t he st andpoi nt of their n o t
b e i n g l i a b l e t o o r i g i n a t i o n a n d d e s -
t r u c t i o n, et c. Wh e n all t he El ement s are cont em-
pl at ed in such an aspect , (the cognition of) t h e
D e g r e e o f H i g h e s t M u n d a n e V i r t u e s
is consi dered to t ake pl ace.
[Abhi s. al oka, MS. 115b. 9-11.] ^
I (H. 10, c, d.)
[Tg. MDO. VI. 119a. 5-6.] gzugs4a-sogs~pa4a jy
ba dan hgag-pa med~pa4a~sogspahi mam-pa~rnams~
kyis slob-pas. de4tar chos thams-cad4a dmigs-na chos-
Jiyi mchog-tu hgyur-ro.
3
L i m i t s o f t h e O m n i s c i e n c e i n r e -
g a r d o f t h e P a t h a s r e p r e s e n t i n g
t h e c o g n i t i o n o f t h e P a t h of t h e
P r a t y e k a b u d d h a s . It begins with the Maha-
yanistic Pat h of Illumination and continues to exist till
the attainment of the stage of the Buddha (and on the
latter itself).
[Don. 8b. 4.] sa-mtshams iheg-chen mthon-lam-na
h* bar-du yod.
1 Pane. II. 124b. 1-2.tshe-dan-l dan-pa Sa-rihi-bu de-ni hdi~
Itar gzugs-la yons-su-hdzin-pa med-do. phyi-nan~ston-pa nid-Tiyi-
phyir gzugs-la gzugs yans-su-hdzin-to.The version quoted in the
Abhis. aloka, (MS. 115a. 12-14.) is as follows :
43. .i.-*r * wm TRJTSPT feir% i 2 x
y
i .
:
hgaiha.
3 Pane. II. 125a. 4-6.Rab-hbyor-gyis stnras-pa. tshe-dan-ldan-
pa Sa-rihi-bu hdi-la byan-chen ser-phyin-la spyodpahi ishe gzugs-
1%yi sfyye-ba ma-mthon. hgag-pa dan. b!an~ba dan. dor-ba dan faun-
nas-non-mons-pa dan rnam-par-byan-ba-dan etc.Subhiiti said :
O reverend &ariputra, the B.M., at the time when he acts in the
field of the Climax of Wisdom, does not perceive Matter a s
b e c o m i n g o i i g i n a t e d , a n d a s b e i n g s u b j e c t e d
t o a n n i h i l a t i o n . d e f i l e m e n t , p u r i f i c a t i o n ,
etc. As|. 43. 3, 4 sqq. :qjfq- ^f %^j f ^T Tf^fFj" fel"% fcTT-
IV. T HE MAHAY ANISTIC PATH OF ILLUMINATION
ENDOWED WITH GREAT MERITS.-i?fTf^l' # ^
phan-yon che-bahi theg~chen-gyi mthon4am
Kar. II. IM6. (!4).
I. Definition ace. to Skabs.
2. Different classifications ace. to Don.
3. The sixteen moments (sodasa k?anah) ace. to the Abhidharma-
samuccaya and the Abhis. aloka. The refutation of the theory of the
Abhidhmmakosa (maintaining fifteen moments of darsana-marga).
Definition. The intuition of the Truth by the Maha-
yanist Saint, dominated by the Mahayanistic transcen-
dental knowledge which cognizes for the first time
through direct perception the Absolute Essence
1
of (the
Saint's) own stream of elements.
[Skabs II. 32a. 5-6.] ran-rgyud-kyi stoh-nid mnon-
sum-du gsar-du-rtogs-pahi-iheg-chen ye-ses-kyh zin-pahii
theg-chen-gyi bden-pa rnnon-rtogs.
2
Varieties: (a) The Transcendental intuition at the
time of intense concentration, and the intuition which is
acquired after the termination of the trance.
[Don. 8b. 5.] dbye-na mnGm-bzag-ye-ses
3
dan rjes-
thob ye~ses* gfiis.
(b) (In regard of the character of cognition)
The Path of Illumination as the cognition of the
Path of the Sravaka. (I).
The
1
Path of Illumination a
(
s the cognition of the
Path of the Pratyekabuddha. (2).
The Path of Illumination as the cognition of the
Maliahayanistic P,ath. (3).
[Don. 8b. 6.] rtogs~rigs~kyis
5
dbye-na rah-yih-
pahi nan-thos-lzyi lam ses-pahi mthoh4am gsum.
(c) (as regards object and name)the Path
of Illumination is divided into (the 16 moments, viz.) the
8 forms of Perseverance
6
and the 8 forms of (resulting)
cognition/
1 In such a sense we have to understand here the term ston~
nidsiinyata.
2 I he definition according to Don. (8b. 5.) is : srid-zihi mthah-
gfiis hgog-pahi bden-pa mnon-rtogs.The direct intuition of the
Truth by means of which both the extremities of the Phenomenal
World and of Hmayanistic Nirvana are shunned.
3 samahita-jnana; cf. "Doctr. of Pr.-par." p. 38.
4 prstha-labdha-jfiana, ibid.
5 Lit. : "in accordance with the lineage possessing this or that
form of cognition (abhisamaya-gotra)."
6 \santi. 7. jfiana.
224 ANALYSIS OF
[Ibid] dmigs~pa dan Idog-pas phye-na bzod-pa
btgyad dan ses-pa brgyad de bcu-drug.
The Sixteen Moments according to the Abhidharma-
samwccaya and the Abhis. dlokd.
After the Path of Illumination of the Pratyeka-
buddhas, the Path of Illumination of the Bodhisattvas,
endowed with merits ordinary and supernatural (or:
relating to the present existence and future) is to be
spoken of.In short this (Path of Illumination) is to be
known as the state of transic meditation which has for
its object the principle of Relativity,
1
is connected with
transcendental
t
analysis and takes place directly after the
Degree of Highest Mundane Virtues.
As regards the varieties, this (very state of transic
meditation) consists of ' H e P e r s e v e r a n c e i n
t h e C o g n i t i o n of t h e D o c t r i n e co n -
c e r n i n g P h e n o m e n a l E x i s t e n c e / * " t h e
R e s u l t i n g C o g n i t i o n of t h e s a m e
D o c t r i n e / ' " t h e P e r s e v e r a n c e i n t h e
I n t r o s p e c t i v e C o g n i t i o n r e g a r d i n g
t h e P r i n c i p l e of P h e n o m e n a 1 E x i s -
t e n c e, *' and " t h e R e s u l t i n g I n t r o s p e c -
t i v e C o g n i t i o n of t h e s a m e / * "In the
same manner we have it with respect of the Principles
of the Origin (of Phenomenal Existence), of .its Extinc-
tion, and of the Path, (each taken separately).
2
So we
have the 16 moments of consciousness constituting the
Path of Illumination."A moment of consciousness'*
in regard of the object cognized.According to some
3
"the P
4
ath of Illumination is called so owing to the per-
ception of that which had not beeti perceived before and
consists of 15 moments. *'
(Now, the essential character of the moments is as
follows) :
1 Lit. the meditation characterized by the non-perception or
the negation (of the separate entitiesanupalambha}. This nega-
tion by means of direct intuition shows the transcendental
(lokottara) character of the Path of Illumination. It will be
interesting to compare here G a u d a p a d a , Kar. IV. 88avastb
anupalambham ca lokpttaram Hi smrtam/jnanarn jneyam ca vijneyam
sada buddhaih ( !) praktrtiiam.
2 I.e. we have : samudaye dharma-jnana~k?anti, samudaye
dhartna-jnana, samudaye ''nvaya-jnana-ksanti, samudaye
$
nt)aya-
jnana, and so on,
3 This is the standpoint of the Abhidharmakosa, Kar. VI.
31a, b.
Before, on t h e P a t h of T r a i n i n g , we had
the analysis of the Doctrine referring to the Principle of
1
On the foundation of this
analysis there now arises a cognition free from all defil-
ing influence,the direct intuition of the Principle of
Phenomenal Existence with regard to (the elements
constituting the meditator's) own personality. By means
of this cognition (the Bodhisattva) removes the defiling
forces which exe to be extirpated through the intuition
of the Principle of Phenomenal Existence. This (kind
of intuition) is called " t h e P e r s e v e r a n c e i n
t h e C o g n i t i o n of t h e D o c t r i n e co n -
c e r n i n g P h e n o m e n a l E x i s t e n c e / *
After this "Perseverance** there is the knowledge which
possesses the direct notion of deliverance (from the
defiling forces).
2
This (knowledge) is called " t h e
r e s u l t i n g co g n i t i o n , of t h e D o c t r i n e
c o n c e r n i n g P h e n o m e n a l E x i s t e in, c e. * *
After this resulting cognition we have another kind
of knowledge, which is likewise free from defiling
influence. It Is directed upon the Perseverance in the
cognition of the Doctrine concerning Phenomenal
Existence and the Resulting Cognition of the same. It
directly cognizes both of these, with respect to one' s own
personality as being the cause of all saintly properties.
This knowledge is called " t h e P e r s e v e r a n c e
i n t h e i n t r o s p e c t i v e co g n i t i o n , co n -
c e r n i n g P h e n o m e n a l E x i s t e n ce . * * (We
have moreover) the knowledge which ascertains this
"Perseverance. * This kind of knowledge is called
" t h e i n t r o s p e c t i v e c o g n i t i o n r e g a r d -
i n g P h e n o m e n a l E x i s t e n c e . * In the
same manner the forms of Perseverance and Resulting
Cognition are toi be viewed with regard to the remaining
(three) Principles in the order given.It will be correct to
admit the Path of Illumination as consisting of
16 moments. If we take the number of moments to be
15,there will be no ascertainment of the Perseverance
in the introspective cognition concerning the
1
Principle
of the Path.
3
There may be here an objection, viz. that
1 According to the Abhidharma-samuccaya from which Hari-
bhadra has borrowed the theory of the 16 moments, dukkfia-
dharma signifies **the teaching referring to the principle of
Phenomenal Existence (Abh. samuccaya, Aga edition, 67b. 4-5.
sdug-bsnal-gyi bden-pahi dbah-du-byas-pahi chos-bstan-po-mams-so,
3 marge *nt)aya-jnana~ksanli.
225 ANALYSIS OF
the resulting introspective cognition regarding the Prin-
ciple of the Path does not relate to the Path of Illumina-
tion, since there is nothing left unperceived at that time.
1
But, if this i so, the moments of Resulting Cognition
with respect to the other three Principles, those of
Phenomenal Existence etc., likewise will not represent the
Path of Illumination, inasmuch as there will be no
intuition of something not perceived before.In such a
manner we shall have the Path of Illumination as
consisting (only) of 12 moments. But no such thing is to
be acknowledged.
Now, the Perseverance in, the cognition of the
Doctrine and the corresponding Resulting Cognition re-
present the
1
intuition, of the objective part. The Perse-
verance in the introspective cognition and this cognition
itself represent in their turn the intuition of the subjective
part. During all these varieties of Perseverance and
Resulting Cognition, the yogin abides in a state
characterised by the non-differentiation (of separate
entities).
[Abhis. aloka, MS. 116a. 2-117a. 2} ^ f
1 The Abhidharimikas, in accordance with Kar. VI. 31 of the
Kosa, consider that the Path of Illumination, in all its parts, must
be a perception of something not perceived before. They are ac-
cused by Haribhadra of counting in ûch a manner all the anvaya-
jfiana as not belonging to the Path of Illumination. This is not
founded, since theii theory of the moments is different. The
anvaya-jnana-iisaniayah and anvaya-jnanani are ace. to them not
introspective forms but refer to the higher Spheres of Existence.
Cf. "Doctrine of Pr.-par." p. 23.
2 Ast. 44. t.Pane II. 125b. 7.
3 Ace. to Gser. II. 43a. 8., the source from which Haribhadra
has borrowed the theory of the 16 moments is the A b h i d h a r m a -
:#
f:#
f-
s a mû cca y a (slob-dpon hdis span-byahi grans-la sogs~pa mams
kun-blus jilta~ba-bzin).The text of the Abhidharma-samuccaya
referring to the 16 moments is indeed quite analogous. It is as
follows (Aga ed. 67b. 468a. 5.) :sdug-bsnal (in sdug~bsnal-!a
chos-ses-pahi bzod~pa~duhkhe dhartna-jnana~k?anti) gan ze-na
sdugbsnal-gyi bden-paho. sdvg-bsnaUa chos gan ze-na, sdug-
bsnal-gyi bden-pahi dban~du byas-pahi chos ( = duhkha~sa)tya-adhi-
pateyadharma) bsian-pa-rnarns-so. chos ses-pa gan ze-na. sbyor-
bahUam-la sdug-bsnal-gyi dbah du-byas-pa-las-byun-bahi chos-la
rnam~par-dpyod-pahi ses-paho. bzod-pa gan ze-na. snar rnarn-par
dpyad-pahi dbah~du-byas-nas ( = purva-vicaranam adhipatim %-foa)
so-so tan-la sdug-bsnal-gyi bden-pa mnon-sum-du-gyur-pahi zag~pa~
med-pahi ses-rab ste ( = pratyatmam duhkha-satyapratyaksa-anubham-
rii anasrava prajha) gan-gis sdug-bsnal mthon-bas span-bar-bya-bahi
non-mons-pa spon-ba ste (=:yaya duhkha-darsana-prahatavyam
klesam prajahati) sdug-bshal-la chos-ses-pahi bzod-pa zes-byaho.
sdug-bsnal-la chos ses-pa ( = duhkhe dharma-jnana) gan ze-na. ses-
pa gan-gis bzod-p&hi mjug-thogs-su rnam-par-grol-ba mnon-du-byed~
paho ( = yena jnanena ksanty-anantaram vimukjtim saksatkaroti),
sdug-bsnal-la rjes-su-rtogs-par-ses-pahi bzod-pa gan ze-na. sdug-
bsnal-la-chos-ses pahi mjug-thogs-su (==duhk.ha-dharma-jnanasya
anantaram) sdug-bshal-la chos-ses-pahi bzod-pa dan sdug-bsnal-la
chos-sespa hdi gnis hphags-pahi chos-rnams-izyi rgyuho ( = duh1%he
dharma-jnana kjsantau duhkhe dharma-jnane ca hetu etav arya-
dharmanam) zes so-so-ran-la mnon-sum-du-gyurpahi zag-pa-med-
pahi ses-rab-bo. sdug-bsnal-la rjes-su-rtogs-pahi ses-pa gan ze-na.
ses-pa-gan-gis rjes-su-riogs-parses-pahi bzod-pa de hes-par-hdzin-
paho ( = yena jnanena tarn anvaya-jnana-\santim avadharayati). de~
bzin-du bden-pa lhag-tna rnams-la yan bzod-pa dan ses-pa-rnams
ci-rigs-su es-par~byaho ( = evam avasistesv api satyesu yathayogam
k.santayo jnanani ca veditavyani).
W
228 ANALYSIS OF
1 de-la chos-ses-pahi bzod-pa dan ses->a~rnams~jîyis>ni gzuh-
ba rtogs-so ( tatra dharma-jnana-k$antya dharma-jnanena ca
Igmhya-avabodhah) rjes-surtQgs-pahi bzod-pa dan ses~pa-rnam&~kyi$
ni hdzin-pa rtogs-so ( anv>aya-jnana-\santya anvaya-jnanena ca
grahaiza-avabodhah.) bzod~pa-dan-ses-pa-thams-cad-la yan mtshan-
ma-med-par gnas-ipahi mal-hbyar-canidu rig-par-byaho ( = sarveso eva
1^sanii-jnanet) animiiia-viharo yogi Veditavyah).
2 The following text of the Abis. aloka contains an exceed-
ingly subtle and difficult discussion about the character of the 16
moments. Three different opinions are quoted, one of which is
Haribhadra's own point of view. According to the latter the Path
of Illumination consists in reality of one moment of intuition (C/.
above,the first Stage in dasa-bhumi-sambhara and VI. 22.) but
is spoken of as consisting of 16 moments with respect to the variola
incorrect views which are produced by some cause of error and
must be eradicated. Haribhadra says as follows :
(It is said in the P r a m a n a - v a r t t i k a of Dharmaklrti) ;
By means of some cause of error, another property is ascribed
(to a thing), just as a shell is mistaken for silver, owing to the
fact ithat a similarity in the outward forms is to be perceived,
Accordingly, as far as we have the mere intuition of the
essential nature of the four Principles of the Saint without any
other aspect that can be imputed owing to some cause of error,
*we can speak of the intuition of the Path of Illumination as repre-
senting one moment. But as such imputations naturally arise, it
is necessary to eradicate the defilement which becomes originated
dwing to these errors. Therefore different forms of meditation m
different aspects are necessary. In accordance with this we have
(in the Path of Illumination) different states, as that of a candidate
t the first result etc. In this sense the Path of Illumination though
it consists of one single moment of intuition from the point of view
of Logic, is nevertheless spoken of as the intuition of 16 moments
(with respect to the erroneous views that are to be removed).
Abhis. aloka, MS. 117b. 511.
WT
^ f f ^
THE ASPECTS OF MEDITATION CORRESPONDING TO THE
16 MOMENTS OF THE PATH OF ILLUMINATION, IN DETAIL.
Kar. II. 12-16.
The Path of Illummation is now to be demonstrated
in its aspects (which are as follows):
1. From the standpoint of Ultimate Reality, the
Absolute Essence of Matter and the other elements of
existence on one side, and the Buddha on the other are
identical and c a n n o t b e v i e w e d , r e s p e c-
t i v e l y , a s a f o u n d a t i o n a n d a s t h a t
w h i c h i s f o u n d e d u p (o n i t . Accordingly
they appear as synonymous and it is therefore impossible
to admit them (as two separate entities). When all the
elements are contemplated and intuited in such an
aspect, t h e P e r s e v e r a n c e i n t h e co g n i -
t i o n of t h e D o c t r i n e c o n c e r n i n g P h e -
n o m e n a l E x i s t e n c e becomes originated.
[Abhis. aloka, MS, 118b. 14-119a. 2.] ^
(II. 12. a, b, c).
[Tg. MDO. VI. 122b. 5-7.] gzugs-la-mgs-paki de-
bzin-nid'dah-scms-rgyas"dag donrdam-par ran-bzin gcig~pa-
As regards the succession in which the 16 moments are demon-
strated in the Abhis. aloka (first the dharma~jnana~l%fa~nH and
dharma-jnana and then anoaya-jnana-k.santi and anvaya-jfiana), it
refers to the order in which the Bodhisattva obtains certainty (makes
his judgment) at the time after the termination of the trance (Skabs
II. 36b. 3.de rjes-thob-tu {prsfha-labdhe) n'esrseg hdren-tshttl"la:
dgons'pahi-phyir). Indeed, at the time of intense concentration
(samahita-jnana) there cannot be any discrimination of the separate
aspects and properties relating to the four Principles of the Saint.
After the termination of the concentrated trance, with the help ol
constructive thought (k.alpana), the Bodhisattva recalls in his memory
the 16 moments in the order given in the Abhis. aloka and the
Abhidh. samuccaya and is able to make his judgment ( = nes-les =
niscaya-pratyaya),For a more detailed exposition of the 16 moments
and the different points of view regarding them (including the
theories of the Ma h i s a s a k a s and other Hinayanistic sects),
cf. Appendix.
230 ANALYSIS OF
ky rten-dah-brten-pahi dhos-por med-pa dehi-phyir
de
1
~dag phan-tshun rnam-grans-liyi gnas-par rjes-su ma-
rtogs-so. zes de-ltar chos thams-cad4a dmigs-pa-na sdug-
bsnl4a chos~ses-pahi bzod-pa sliye-bar-hgyur-ro.
2
2. Th e el ement s of exi st ence, Mat t er and t he rest ,
ar e e ndowe d wi t h t he uni que essence of t he Abs ol ut e.
Th e y t her efor e a p p e a r as o n e g r e a t ( and all-
per vadi ng Whol e) .
3. Fr om t he same
1
poi nt of vi ew t he sai d el ement s
a r e n o t l i a b l e t o c o g n i t i o n t h r o u g h
a n y s o u r c e o f ( o r d i n a r y ) k n o w l e d g e ,
4. I n t he s a me aspect , t he sai d el ement s (bei ng
me r ge d i n t he Uni que Absol ut e) r epr es ent ( one Whol e)
d e v o i d o f a l l l i m i t a t i o n s
3
w h a t e v e r ,
j ust as it is t he case of s pa ce .
5. Owi ng t o t he r el at i ve char act er of Mat t er and
t he ot her el ement s of exi s t ence t h e " e n d s " ( o r
e x t r e m i t i e s ) o f E t e r n a l i t y ( o n o n e s i d e )
a n d o f C o m p l e t e A n n i h i l a t i o n o n t h e
o t h e r d o n o t e x i s t w i t h t h e m .
Wh e n all t he el ement s ar e cont e mpl a t e d in t hese
as pect s i n successi ve or der , t her e will b e t he ori gi nat i on
of
(a) t h e R e s u l t i n g C o g n i t i o n o f t h e
D o c t r i n e c o n c e r n i n g P h e n o m e n a l
E x i s t e n c e ,
( b ) t h e P e r s e v e r a n c e i n t h e I n t r o s -
p e c t i v e C o g n i t i o n c o n c e r n i n g P h e -
n o m e n a l E x i s t e n c e , a n d
(c) t h e R e s u l t i n g I n t r o s p e c t i v e C o g -
n i t i o n c o n c e r n i n g P h e n o m e n a l E x i s -
t e n c e , a nd
1 Xyl. omits de.
2 Pane. II. 126a. 5-8, quoted in the Abhis. aloka, MS. 118b.
mm
Aft. 44. 8-19.(ends) ^ r f| ^
T etc
3 Abhie. aloka, MS. 119a. 1113,
I ^r#ROt W W TftTWi; I
Wi t h t h e
material objects
"limitation" (parimana) signifies the form constituted by the atoms.
With the immaterial it is the essence of the corresponding elements.
(d) t h e P e r s e v e r a n c e i n t h e C o g n i -
t i o n o f t h e D o c t r i n e c o n c e r n i n g t h e
P r i n c i p l e o f t h e O r i g i n ( o f P h e n o~
m e n a 1 E x i s t e n c e) , r es pect i vel y.
[ Ab h i s . a l oka , MS . l ! 9 b . 2-7]
i (II. 12. d. ) .
12. d. ) .
...
J
(II. 13. a . ) .
[Tg. MDO. VI. I23a. 8^b. 3.] gzwgs4a-sogs-pa cho*-
kyi dbyifis-kyi ho-bo-nid yin-pas chen-po-nid
2
dan.
de-bzin-du de-mams tshad~ma-med-pa~fiid
3
dan.
sfta-ma-bzin-du nam-ml^hah tshad~ltat~med-pa~nid-}iyis~
na de-mams tshad-med-pa-nid
4
dan.
gzugs-la-sags-pa-la no-bo-nid-med-pa-nid-kyis rtag-pa
dan chad-pahi mthah gnis-lat-sogs-pa-med-pa mthah-las-
hdas-pa-nid-do.
5
1 Is to be connected with abhava of the following.
2 Pane. II. 129b. 1.Kausi-k.a gzugs rgya-che-bahi-phyir
byan-chen-rnams-kyi pha-rol-tu-phyin-pa hdi rgya~chen~po yin-le.=
Ast. 45, 9, 10. sqq.^TO^pjr f| |
et c
-
3 Ace. to Gser. II. 49b. 4-5. (omitted in the Pek. edition).-
gzugs-la tshad-ma~med~pahi~phyir byan~chen-mams-kyi pha-rol-tu-
phyin-pa hdi tshad-ma-med-paho = Ast. 45. 12, 13 sqq.
etc.
4 Pane. II. 130a. 1-2 sqq.-Kau-si~ka gzugs tshad-med-pahi-
phyir byan-chen mams-\yi pha-rol-tu-phyin-pa hdi tshad-med-pa ste
= Ast. 45. 14, 15 sqq.
5 Paiic). II. 130b. 3-4 sqq.~Kau-si-1za gzugs mthah-yas-pahi-
phyir byan-chen rnams-kyi pha-robtu-phyinpa hdi mthah-yas-pa ste
-Ast . 45. 17-18 sqq.
etc.
e t c
-
232 ANALYSIS OF
zes-de-ltar c/ioa thams~ead4a dmigs-pa-na. go-tim-bzin-du
sdug
L
bsnal-la chos-ses-pa dan sdug-bsnal-la rjes-su~ses~
pahi
1
bzod-pa dan. sdug-bsftal-ia tjessu-ses-pa
2
dan. kpn-
hbyufi-la chosSes-pafci bzod-paskye-bar-hgyur-ro.
6. (The Bodhisattva) who has his stand in, the
Prajna-paramita r e d u c e s M a t t e r a n d t h e
o t h e r e l e m e n t s of e x i s t e n c e t o t h e
P r i n c i p l e o J B u d d
(
h a h! o> o d, inasmuch as,
from the standpoint of Ultimate? Reality, the said ele-
ments possess the Unique Essence of the Absolute
(identified with the Cosmical Body of the Buddha)\
When all the elements of existence are contemplated in
such an aspect, t h e R e s u l t i n g C o g n i t i o n
of t h e D o c t r i n e c o n c e r n i n g t h e
O r i g i n (of Phenomenal Existence) becomes originated.
JAbhis. aloka, MS. 122b. 1-3.]
i ) (II.
3-4.]
13b, c).
ies-mb-kyt-pha-rol-tu-
i
[Tg. MDO.. VI. 127a. ]
phyin-paAa gnas-pa-ni don~dam~par ^ j / f e
rah-bzin-can yin-pahi-phyir gzugsAa-sogs-paAa de-bzin-
gsegs-pa-nid-du nesfpar-gzun-baho zes de-lfar chos
thmns-cad-la dmigs-na \iun~hbymh~ba~la chos-ses-pcr sJ^t/e-
b *
7. The Bodhisatta who has his stand in the
Climax of Wisdbm, (in concentrating his mind upon) the
Unique Essence I the Absolute, meditates on. all the
elements as something which cannot be the object,
n e i t h e r of i n t e r e s t , n o r of r e j e c t i o n.
When all the elements are contemplated in such an
aspect, t h e P e r s e v e r a n c e i n t h e I n t r o -
1 XyL : sdug-hsnal-la chos-su-ses-pahi.
2 Xyl. : sdug-hsnal Iûn-hbyun-la cho8~su~es-pa (sic!)
3 Cf. Utfaratantra, Transl. pp. 230, 231.
4 Pane. If. I32a. 7-8.bcom-ldan~hdas bdag-cag-gis byah-chen'
dan ses-rab-fyyi pha~rol-tu~phyin~pa hdi dan ma-bzal-ba de-ni. de-
bzin-gsegs-pa-nid-du gzun-bar-bgyiho = Ast. 48, 4-7.<prjlfi^ <-f q^f
s p e c t i v e C o g n i t i o n c o n c e r n i n g t h e
O r i g i n (of Phenomenal Existence) becomes ori gi nat ed.
mm* i (II. 13d.).
[Tg. MDO. VI. 130b. 2-4.] byah~chub-sems~dpah
ses-rab-l^yi'pha^rol-tU''phyin-pa4a gnas-pa ni chas-kyi-
dbyms~kyi no~bo~fiid~kyis chos thams-cad-la mi-len-pa
dan mi-hdor-bar bsgom-pa-la-sogs-pa yinvno zes chos-
thorns* cad-la dmigs-pas fyun-hbyun-'la r}es~su-ses-pahi
bzod-pm skye-bar-hgyur-ro.
a
8. (In order to help the living beings), the Bodhi-
sattva must concentrate his mind upon t h e f o u r
l i m i t l e s s n o b l e a 1 t r u i s t! i c f e e l i n g s
and this concentration mast be preceded by a. firm belief
in the Non-substantiality of the elements. When all the
elements of existence are contemplated in such an
aspect
2
, ~t h e R e s u l t i n g I n t r o s p e c t i v e
C o g n i t i o n c o n c e r' n i n g t h e O r i g i n (of
Phenomenal Existence*) is considered to arise
1
.
[Abhis. aloka, MS. 126b. 16-127ai. 2.]
[Tg. MDO.
Ihag-par-mos-pa
(0. J4a.).
yi. 13ib. 1-2]
snon-da-hgro-bas
no-fco-n/J-meJ-pa-Ia
tshad-med-pa bzi
a
1 Pa ne . II. I34a. 2-3. bcom-l dan-hdas byan~chen~m
s
ams~ktji
ses~rab~k.yi pha-rol-tu~phyin-pa hdi. de-ltar gzugs mi-len mi hdor~
bahi tshul dan... O Lor d, such is t he Cl i max of Wi s dom of
t h e B. M. t t hat t hey n e i t h e r t a k e i n t e r e s t in t he el ement
of Mat t er , n o r d o t h e y r e j e c t i t . Ast . 48. 17-18.
2 I.e. that all the elements constituting the personality of a
living being must become the object of the limitless noble
feelings (apramana).
3 The XyL has : bzin (sic!).
234 ANALYSIS OF
bsgom-par-byaho zes de-ltar chos thams-cad4a dmigs-na
kun-hbyuh4a rjes-su-ses-pa s^jye-bar-hgyur-ro.
1
9. The true essence of Mat t er and t he other ele-
ment s of exi st ence is N o n-s u b s t a n t i a l i t y a n d
R e l a t i v i t y . Wh e n all t he el ement s ar e cont em-
pl at ed in this aspect t h e P e r s e v e r a n c e i n t h e
C o g n i t i 01 n o f t h e D o j c t r i n e c o n c e r n -
i n g E x t i n c t i o n becomes ori gi nat ed.
[Abhi s. aloka, MS. 127b. 1416. ] % ^
(II. 14a.).
[Tg. MIX). VI . 132b. 3-4.] gzugs-la-sogs-pahi rah-gi-
ho-bo-ni rah~bzin gyi sioh-pa-nid yin-no zes de-ltar chos
thams-cad-ld dmigs-pas hgog-pa-la chos-ses-pahi bzod-
pa skye-bar-hgyw-ro.
2
10. The fruit of t he roots of virtue whi ch devel op
into t he uni que Absol ut e Essence is t h e a t t a i n -
m e n t o f B u d d h' a h o o d . Wh e n all t he el ement s
are cont empl at ed in such an aspect , t h e R e s u l t i n g
C o g n i t i o n o f t h e D o c t r i n e c o n c e r n -
i n g E x t i n c t i o n become^ ori gi nat ed.
[Abhi s. al oka, MS. 128a. 6-8.]
(II. Ha, b.).
[Tg. MDO.- VI. 132b. 7-133a. 1.] chos-kyi-dbyins-su
bsfios-pahi dge-bahi rtsa-bahi hbras-bu-ni de-bzin-gsegs-
1 Pane. II. 135a. 2-4.quoted in the Abhis. aloka, MS. 126b.
i
Owing to the concentration upon (the limitless feelings, viz.) love,
commiseration, joy, and equanimity, hurnasn beings and others will
find no opportunity of ascribing faults (to the Bodhisattva). = Ast.
49. 12-14.
2 Pane. II. 135b. 3-4.hdi liar rigs-kyi bu dan rigs-kyi bu-mo
de-dag-gis nan-ston-pa-nid de mi-dmigs-pahi tshul-gyis sin-fa bsgoms-
so etc.Indeed, the noble youths and the noble maidens have
perfectly meditated over the p r i n c i p l e of I n t e r n a l
R e l a t i v i t y without having preconceived realistic views regard-
ing it, etc.
THE ABHI SAMAYALAMKARA 235
pa~nid thob-pa-yin-no zes de4tar chos tham&ea
dmigs-pas hgog-pa la chas-ies-pa skye-bar>-hgyw*t&}
II. Within the pale of the Climax of Wisdom a 11
t h e a n t i d o t e s a g a i n s t d e f i l e m e n t i n
a l l t h e i r forms are combined together.-When all
the elements are contemplated in such ian aspect, t h. e
P e r s e v e r a n c e i n t h e I n t r o s p e c t i v e
C o g n i t i o n of t h e Do c, t r I n e c o ft c r it*
i n g E x t i n c t i o n becomes originated.
tAbhis. aloka, MS. 129a. 1-3-1
W&-
(II. 14b, c).
[Tg. MDO. VI. 133b. 8-134a. 1.] Ses-rabrlwi-pha-ro!-
tu-phyin-pa-ni ghen-pohi phyogs rnam-p&~tham-cad
bsdus-pa yin^no zes de4tar chos-thorns-cad4a dmigB^ftd
hgog-pa-la rjes-su-Ses-pahi bzod-pa skyeho.'
1
12. Only by means of the Climax of Wisdom (in the
sense of the Path and its result) all external and internal
turmoil is brought to pacification. When all the elements
of existence are contemplated in such an aspect, there
arises t h e R e s u l t i n g ' I n t r o s p e c t i v e Co g -
n i t i o n of t h e D o c t r i n e c o n c e r n i n g
E x t i n c t i o n .
[Abhis. aloka, MS. 130b. 6-8.J !
(II. 14. d.)
[Tg. MDO. VI. 136a. 1-2.] ies-rab-kyi pha~rol-tu-
phyin-pa-nid-îjis phyi dan nah-gi ne-bar-htshe-ba zi-bar-
1 Pane. II. 135b, 5-136b. 4.(ends)H-sems-ean ydfi8~m*$tnin-
pa mchis-par-hgyur. sans-rgyas-fayi zin yons~&ti~d(ig-pa tnchito-par-
hgyur. hjig-rten-du de~bzin-gsegs-pct dgra~bdGfn~pa yan~dag-par-
rdzogs-pahi sans-rgyas hbyun-bar-hgyur etc.-Ifhe living beings will
b e b r o u g h t t o ma t u r i t y , t h e s p h e r e of B t i d d h a i c a ct i v i t y wi l l he.
p u r i f i e d , a n d t h e T a t h a g a t a , t h e A r h a t , t h e P e r f e c t
S u p r e m e B u d d h a w i l l a p p e a r i n t h i s w o r l d .
2 Ibid. 137a. 7. sqq.ses-rab-kyi-pha-rol-tu-phyin~fia yons-sti-
bzun-bas pha-rol-tu-phyin-pa thams-cad yons-su~bzun-bar~hgyttt*fdf.
ston-pa-fiid thams-cad dan byan-chub-hyi phyogs-Jî chos-rnams
etc.By attaining the Climax of Wisdom, one comes to master
the aspects of Relativity, the (37) characteristic elements of
Enlightenment, etc.
236
ANALYSIS OP
byed-pa yin~n\o es de~ltar chos thams-cad-fa dmigs-pas
hgog~pa4a tjes-su-ses-pa skyeho.
1
-
13. By me a n s of t h e co n ce n t r a t i o n u p o n t h e Cl i ma x
of Wi s d o m, al l t h e defi l i ng e l e me n t s , a s p a s s i o n s
e t c . a n d e v e n t h e p r e c o n c e i v e d
v i e w s r e g a r d i n g N i r v a n a ( as a s e p a r a t e
r e a l i t y) a r e p u t a n . e n d t o .
2
W h e n al l t h e e l e -
me n t s a r e co n t e mp l a t e d i n s u ch a n a s p e ct , t h e P e r -
s e v e r a n c e i n t h e c o g n i t i o n o f t h e
D o c t r i n e c o n c e r n i n g t h e P a t h b e co me s
o r i g i n a t e d .
[ Ab h i s . a l o k a , MS . 131a. 14- 16. ]
^c< I (II. 15a.).
JTg. MDO. VI. 136b. 5-6.] 4es~rab~kyi-pha~roltu-
phyin-pa b$goms~pa\ nid-kyt hdod~chags4a-sog$-pa dan
mya~nan~las~hidas-pia\r rnhon-par-zeft-pa zi-ba yin-no zes
de4tar chos thams~cad~lm drnigs-na lam-la chos-ses-pahi
bzod-pa $kye~bar-hgyur~ro.
z
14. The Bodhisattva who starts upon the study of
the Doctrine of Prajna-paramita, (its realization) etc.
receives from the Buddhas and other (superior beings)
p r o t e c t i o n , s h e l t e r , a n d d e f e n c e .
When all the elements (of the Bodhisattva's personality)
are thus contemplated within the pale of the Climax of
Wisdom, there arises t h e R e s u l t i n g C o g n i -
t i o n of t h e D o c t r i n e c o n c e r n i n g t h e
P a t h .
[Abhis. aloka, MS. 125b. 5-8.
4
]
1 P a n e . I I . 141a. 1- 2. = As *. 52. 6-7.- ^
2 Li t . " p a ci f i e d . "
3 Pane. II. 141b. 1142a. 4.hdod-chags dan, ze-sdan dan.
gti'tnug ne~bar~zi"bar~byed"dc, rnam~par-hphel-bar-hyed-pa tna-yin*
no etc. etc. up t o: mya~nan-las~hdas~par-hdzin~pa. fie-bar-zi-bar-
byed~de. mam-par-hphel-bar-byed-pa ma-yin-no. =Ast. 43. 4-5.
I n d e e d , t h e Cl i ma x of Wi s d o m i s t h e fa ct or wh i ch b r i n g s t o
p a c i f i c a t i o n t h e p a s s i o n s e t c . a n d e v e n t h e
( r eal i s t i c) c o n c e p t i o n s o f N i r v a n a .
4 T h e o r d e r of t h e MS . i s h e r e i n v e r t e d .
l =f$^"#
237
15b,).
-.' f
[Tg. MDO. VI. 137a. 2-4.] s%s-rab%f-pha-rdl-to-
phyin-pa hdzin-pa4a-sogs~pa~\a hjug-p4a de-bzin-gsegs-
pa4a-sogs~pas rnam-pa-thams-cad-du bsmn-ba dan
bskyab-pa\ dan sba-ba byed-par-hgyur zes de4tar scarab-
fyyi pha-rol-tu-phyin-pas chos thams-cad4a dmigs-na lam-
ia chos~ses~pa skye-bar-hgyur-ro.
1
15. Owing to the power acquired through the mas-
tery over the Doctrine of Prajna-paramita, the person
who is desirous of attaining Buddhahood gets a firm stand
in (the Path leading to) the Omniscience of the Buddha,
this being p r e c e d e d b y v i r t u o u s b e h a -
v i o u r , a s r e f r a i n i n g f r o m t a k i n g
a w a y l i f e e t c. T h e r e a f t e r h e h a s t o
i n s t a l l o t h e r s o n t h e s a m e P i a t h . When
all the elements
2
are contemplated in such an aspect, the
Perseverance in the Introspective Cognition concerning
the Path becomes originated.
(II. 15c, d, 16a.).
[Tg. MDO. VI. 138a. 2-4.] ses-rab-fe/i-phct-rolRu-
phyin-pa yons~su~gzun~bahi stobs~nid-kijis htshan~rgya-ba*
nid-du mhon\-par-hdod-pas ran-nid srog-gcod-pa-spon-ba-
lasogs-pa-shon-du-hgrc-bas rnam~pa4hamS'cad--mkM
enr
P
a
"
nid4a gnas-nas de-nid4a gzan-dag ga\g~par~byaho zes-
2 Of the Bodhisattva's own personality and of that of other
living beings.
3 MS, 131b. 1,
ANALYSIS OF
THE ABHISAMAYALAFylKARA
239
rjes~su-ses~
de-ltar chos thams-cad4a dmigs-na Iam4a
pahi bzod-pa &kye-bar~hgyur~ro.
1
16. ( The Bodhisattva) who wi shes to make his
charity and his ot her virtues i nexhaust i bl e
2
bri ngs about
their c o n v e r g e n c e i n t o c o m p o n e n t
p a r t s o f S u p r e m e E n l i g h t e n m e n t by
t he force of memor y et c. Wh e n all t he el ement s ar e
cont empl at ed in such an aspect , t h e R e s u l t i n g
I n t r o s p e c t i v e C o g n i t i o n , o f t h e D o c-
t r i n e c o n c e r n i n g t h e P a t h becomes
ori gi nat ed. Thus, owi ng t o (the knowl edge of) t hese
aspect s demonst r at ed by means of t he instructions
del i vered by anot her person (and t he concent rat i on of
t he mimd upon them) t he 16 moment s become ori gi nat ed.
[Abhis. aloka, MS. 131b. 7-11.J ^HTt^T^f ^
V. THE FUNCTIONS OF THE PATH OF CONCENTRATED
CONTEMPLATION.
\\ (II. 16b, c, d.)
[Tg. MDO. VI. 138b. 2-4] sbyin-pa4a~sogs~pa mi~
zad-p"af~byied-hdod-pms dran^pa~la-sogs~pahi stobs-kyis
yan-dag-par-rdzogs-pahi byah-chub-tu bsho-bar-byaho
e$hde-ltar chos tham$~cad-la dmigs-na Iam4a rjes-su-ses-
pa skije-bar-hgyur-ro jistiad-du-bsad-pahi rnam~pa
tshig-gzan-gyis bstan~pa~rnams~kyi$ skad-cig~ma ben-drug
skije-bar~hgyur-ro.
3
1 Pane. II. I43a. 2.bdag-ky<*n srog-gcod-pa spon-bar-hgyur.
gian yaft srog-gcod-pa-la yah-dag-par bskul-bar-hgyur-ro etc.
( Th e Bodhi s a t t va t hi nks ) : I , mys el f, s hal l r e f r a i n f r o m
t a k i n g a w a y l i f e , a n d s hal l i n d u ce ot he r s t o d o t h e
s a me .
2 Cf. b e l o w, u n d e r parinama ( Co n v e r g e n ce , t opi c VI I I . ) .
3 Pane. II. 145a. 6-7.de pha-rol-tu-phyin-pa-drug-la spyod-
pahi tshe. sbyin~pa yons-su-gton yah sems-can thams-cad dan
thun-moh-du byas-sih mi-dmigs-pahi tshul-gyis bla-na-med-pa yah-
dag-par-rdzogs-pahi byah-chub-tu yohs-su bsho-bar-hgyur-ro.At
the time when he (the Bodhisattva) practises the six Transcendental
Virtues, in granting gifts, he must make all living beings partake
of this (virtue) and, without any (preconceived) realistic views,
m u s t m a k e t h i s ( v i r t u e ) a c o m p o n e n t p a r t
of t h e P e r f e c t S u p r e m e E n l i g h t e n m e n t .
yi byed-pa Kar. II. 17. (15).
I. Definition ace. to Don. 2. Varieties ace. to the Abhis.
alokja. 3. Limits.
Definition. The advantages obtained by means of
the meditation peculiar to the Path of Concentrated Con-
templation of the Mahayanist Saint.
[Don. 9a. 2.] theg-chen sgom4am-sgomrpahi thobs-
fyyis thob~pa\hi phan-yon-de. iheg-chen sgom-lam~gyi
byed-pahi mtshan-nid.
THE FUNCTIONS OF THE PATH OF CONCENTRATED CONTEMPLATION
ACC, TO THE ABHIS. "ALOKA.
After the Path of Illumination, the next subject is to
be the Path of Concentrated Contemplation. Now, we
have here the f u n c t i o n s of this Path exposed first
of all, since this is a subject that can be communicated
in few words, and because the converts must be incited
to action (i.e. to the entrance upon the Path of Concen-
trated Contemplation) by the indication of that which
refers to the result.
[Sphut. 35a. 5-6] mthon-bahi lam-gyi mjug-thog&su-
sgom-pahi lam brjod-par-bya-ba yin~pa4as. brjod-par-
bya-ba nun~ba-nid dan gdul-bya hbras"bu4a\ gzol-bpt nid-
zugs-pahi-phyir re~ig dehi byed-pa.
These functions are s i x i n n u m b e r , as
follows:
1. P e r f e c t s e l f - d i s ci p l i n e . The Climax
of Wisdom brings about the mastery over all the pas-
sions, the defiling forces in all their different forms.
It is accordingly realized by the Bodhisattva as a
means for the subjugation (of the said defiling forces) and
conveys thus a perfect discipline (of the sense and the
mind).
[Abhis. aloka, MS. 132b. 13-15.] ^
(II. 17a.),
. ^ .
240 ANALYSIS OF
[Tg. MDO. VJ. 13%. 8-140a. 2] non-mohs-pahi
rnam-pa thcims-cad rah dbah-du-byed-pahi-phyir mam-pa
thams-cad-du dul-bahi don-gyis-na yohs-su-dul-bahi rgyu-
mtshan-du mhon-du-phyogs-par-gyur-pa zes-byaba-ni
dan po dul-bahi byed-pa yin-no.
1
2. S u b mi s s i o n , . After the attainment of per-
fect self-discipline, (the Bodhisattva), completely rejects
every kind of self-conceit. This he does by denying every
kind of personal merit in attaining any degree of per-
fection by his cognition. Accordingly, (the Climax of
Wisdom) is a means of becoming humble, in the ser^se
of a complete submission (to one's teachers, etc.),
[Abhis. aloka, MS. 132b. 15-133a. 1.] p
(II. 17a.).
Tg.[ MDO. VI. 140a. 2-3.] dut-bahi yes-la cuh-zad-
tsam-gyi rtogs-pas khyad-zugs-par-gyur-pa-la bdag-tu
rlom-pa-bkag-pas bdag-la bsod-pa spoh-bahi-phyir thams*
caid-nas hdud-pahi don-gyis pons su-hdud-pa zes-bya-ba-
ni ghis-pa hdud-pahi byed-paho*
3. T h e v i ct o r y o v e r t h e p a s s i o n s .
Thereafter follows the suppression of the defiling forces
as Desire etc. in all their forms.
[Abhis. aloka, MS. 133a. 1-3.] cf ^ S ^ g%^H#WT-
f*Wf ^ ?cfN ^ ^ ^ r f l ^ | =e%: l?^f?RPf: (II. 17b.).
[Tg. MDO. VI. 140a. 3-4] dehi hog-tu hdod-chags-
la-sogs~pa-non\-mohs-pa-mmm& rnam-pa-thams^cad-du zil-
gyis-gnon-pa zes-bya-ba non-mons-pa-las-rgyd^-bahi byed-
pa.
3
I Pane, II. 146a. 7-8 = Ast. 54. 10,
2 Pane Ibid.=Ast. 54, 11, 12.
3 Pane. II. 148a 34.---ses-rab-\yi~pha-rol-tu~phyin-pa hdi~nid~
la bsgoms-te. bdag-gi hdod~chags~\yi mishon dan hdod-chags-kyi
mdah yah bcotn. gzan-gyi hdod-chags-\yi mtshon dan hdod-chags-
kyi mdah yah bcom etc.Having meditated on this Climax of Wis-
dom, one vanquishes the spears and the arrows of one's own passions
and the spears and ar r ows of the passions of others.-
4. I n a cce s s i b i l i t y t o h a r m f r o m
w i t h o u t . After the removal of the internal disturb-
ing factors, we have the pacification of the disturbances
caused from without. One is no more subjected to the
harm caused by foes in a human shape and others,to
wounds inflicted by the sword and the like.
1
sf (II. 17c).
[Tg. MDO. VI. 141a. 4-5.] nah-gi bdag-nid-can-gyi
ne-bar-htshe-bee-dan-bral-bahi hog-tu phyi-rol-gyi ne-biar-
htshe-ba he-bar-zi-ba yin-pas gzam-gyi gnod-pas mi-rdzi-
bahi byed-pa bzt-pa.
2
5. E n l i g h t e n m e n t . After the- Removal of
all the disturbances, we have the fifth function, viz. the
realization of Supreme Enlightenment, (this being
followed by the full intuition of all the elements of
existence.
3
^Nftfwf^f mm{ i=sflf<r. (II. 17d.).
fig. MDO. VI. 142a. 6-7.] htshe-ba thams-cad ne-
bar-zi'bahi hog-tu yah-dag-par-rdzogs-pahi byah-chub-
kyi byed-pa lha-pa.*
6. S a n ct i f i ca t i o n of t h e p l a ce of
r e s i d e n ce . The place where the cognition (of the
Buddha or the Bodhisattva) has originated, becomes
through this of the greatest sanctity and must therefore
be made an object of worship, connected with the mani-
1 Abhis. aloka, MS. 137a. 15-16
2 Pane. II. 148b. 2,3. = Ast. 55. 3~5.-
3 Sic. ace. to Gser. II. 55b. 5.
4 Pane. II. 149b. 7-8.= Ast. 55. 12-15. - W5 r f | ^
242 ANALYSIS OF
festation of the highest forms of devotion. Accordingly,
after the function which consists in the realization of
Enlightenment, we have the sixth (and last) function, viz.
the place where the receptacle of the Climax of
Wisdom
1
has his abode, becomes an object of worship
and adoration.
[Abhis. aloka, MS. 133b, 12-15.]
(H. 17d.).
[Tg. MDO. VI. 143a. 4-6.] dad-pa phul-du-byun-ba-
dan-ldan-pas bsod-nams che-ha-hid yinrpahi-phyir gnas-
gan-du de~bzinrgsegs-pa~la~sogs-pahi thugssu-chud-paAa-
sogs-pa skyes-pa de~ni mchod-par-bya-ba yin-no zes
byan-chub-kyi byed-pahi hog-tu ses-rab-kMi-pha-rQl-tu-
phyin-pahi yul-la mchod-pa~nid-\yi byed~pa drug-pa.
2
Limits. (The functions of the Path of Concentrated
Contemplation) begin to manifest themselves from the
first Stage of the Bodhisattva and last till the tenth Stage,
[Don. 9a. 3-4.] sa-mtshams sa dan~pO"nas bcu-pahi
har-na yod.
THE PATH OF CONCENTRATED
sgom-lam.
Definition. The subsequent intuition of the Truth
by the Mahayanist Saint.
3
[Don. 9a. 4.] theg-chen-gyi rjes-la mnon-rtogs de
theg-chen sgom-lam-gyi mtshan-nid.
THE PRINCIPAL VARIETIES OF THE PATH OF CONCENTRATED CONTEM-
PLATION ACCORDING TO THE ABHIS. ALOKA.
After the functions of the; Path of Concentrated Con-
templation, the latter itself is to be made the subject of
I I.e. the Buddha or the Bodhisattva.
2 Pafic. II. 150a. 2~3. = Ast. 56. 9-573. f | ?if%!$
M
1
^\M*\\q:
3 This means that the monistic Absolute which is for the first
time directly intuited by the Bodhisattva on the Path of Illumination
is again made an object of meditation and repeatedly intuited again
and again, Cf Kar. IV. 53 and "Doctrine of Pr.-par." p. 4t
THE ABHISAMAYALAMKARA ^43
discussion.Now this Path appears in two aspects, since
it consists of (two) different parts, viz. the Path which
i s and the Path which i s n o t i n fluenced (by
mundane elements).
T h a t w h i c h i s i n f l u e n c e d (by mundane
elements)
1
in its turn appears in three aspects (which are
as follows):
1. The Path of Concentrated Gontemplatiori, as
t h e m e n t a l ,a c t i v i ,t y c' i a r a i c it e r i z e d
b y F a i t h . ' . . - ,
2. Dittoas t h e m e n t a l a c t i v i t y ch a -
r a c t e r i z e d b y t h e c o n v e r g e n c e (of tjhe
roots of virtue into component parts of Enlightenment).
3. Dittoas t h e m e n t a 1 a c t i v i t y c h a-
r a c t e r i z e d b y t h e f e e 1 i n g of d e l i g h t.
The Path of Concentrated Contemplation w h i c h
i s f r e e f r o m m u n d a n e
1
i n f l u e n c e
3
is of
two kinds which are :
1. The Path of Concentrated Contemplation which.
I sasrava=: zag-bcas. It is very difficult to give here a
equivalent for this term. Ace. to the Tib. Commentaries sasrava
signifies here "connected with thought-construction or judgment"
(kalpana), as opposed to direct; intuitive perception (pratyak?
01
)' Gyal-
tshab enlarges upon the subject as follows :sasrava means here
connected with thought-construction, that which implies the cogni-
tion of an aspect capable of coalescing with a verbal desig-
nation (sgra don hdre-ruh hdrin-paki rtog-pa~sabda~ix?f;ha>-$ainsarga*
yogya-grahi-vikalpa = abhilapa-samsarga~ogya~praiibha8ti>-pratiti; tf.
N y a y a b i n d u and t i k i BB. pp. 7. 20, Transl. Prof. Th.
Stcherbatsky, Buddhist Logic, {H, p. 19). It is not that sasrtwa which
is a synonym of &/es i.e. the defiling elements which are to be
extirpated (span-byas bsdus-pahi zag-bcas ni ma~yin~na heyarmm*-
grhitam sasravam). It is no other but the cognition at the time which
follows the intense concentration of the Badhisattjva (rjes-Hhob-kyi
gnas-skabs prstha-labdha-avastha; Cf. "Doctrine of Pr.-plr." 43.).
Thought-construction must necessarily exist with the Bodhisattva
even on the highest Stages of the Path. If it were absent, he coulcl
not deal with an object that is not directly present before the senses.
(=Hog gyur-gyi don-paroksa-ariha). The latter can be only cons-
tructed by k.alpana, but can by no means be an object of perception
(cf. Buddhist Logic, II. p. 44.). For this reason, thought-construction
mustt necessarily exist on the bhatiana-marga, as a mundane
*'defiling" (asrava) element (Rnam-bsad, 172a. 4-bl.).
2 adhimulzti=mos-pa.
3 anasratia zag-med, Cf, "Doctr. 6i Pr.-jSr.
%f
p. 43.
244 ANALYSIS OF
essentially, r epr esent s t h e h i g h e s t a c h i e v e -
m e n t (of t he Mahay anist Saint).
2. Di t t oas represent i ng essentially t he (process of)
p e r f e c t p u r i f i c a t i o n (of t he Bodhiâttva).
[Abhi s. al oka, MS. 135a. 8-12. j
- i : i
: i
[Tg. MDO. VI. H4b. 6-8.J byed-pahi hog-tu sgom-
pahi lam brjod-par-bya-ba yinAa. de-yan zag-pa dah-
bcas-pa dan zag-pa-med-pahi bye-brag-gis rnam-pai-gniS"
so. de4a zag-pa dan-bcas-pa-ni mos-pa dan, bsho-ba
dan. rjes-su-yPrah-ba yidAa-byed-pahi mtshan-nid-kyis
mam-pa-gsum-mo. za\g-pa-med-pa yah mhon-par-sgrub-
pa dan sin-tu-rnam-par-dag-pahi rah-bzin-gyis rnam-pa-
gnis yin-no.
VI. THE PATH OF CONCENTRATED CONTEMPLATION AS
THE MENTAL ACTIVITY CHARACTERIZED BY FAITH. ^f^g%*pr~
^WW^POT WR^TWTi -mos-pahi yidAa-byed-pahi mtshan~nid~
kyi sgom-lam. Kar. II. 18, 19. (16).
1. Definition ace. to Don. 2. General characteristic and varieties
ace. to the Abhis. aloka. 3. The object of Faith ace. to the 4bhis.
aloka and the Rnam~b&ad. 4. Concordance with the Pane, and Ast.
5f Limits.
Definition. The subsequent contemplation and in-
tuition of the Truth by the Mahayanist Saint, which in its
predominant part represents a manifestation of devotion
and firm belief in the Climax of Wisdom as being the
source of (the factors for) the realization of the triple
aim.
2
[Don. 9a. 6.] yum den gsum-gyi hbyuh-gnas-su yid~
ches-pahi dad-pahi cha-nas-bzag-pahi theg-chen-gyi rjes-
la mhon-rtogs de. theg-chen-gyi mos-pa sgomAam-gyi
mtshan-nid.
(In discussing the Path of Concentrated Contempla-
tion) we have first of all to speak about t h e ma n i -
f e s t a t i o n s of F a i t h , The latter implies the
1 MS. omits
2 I.e. the aim of oneself (svartha), the aim of oneself and of
others (sDw-para-ariha), and the aim of others (parartha) exclusively.
absence, at first, of a full intuition of the Truth;
1
it refers
indeed to (that part of) the Path of Concentrated Con-
templation (which is influenced by thought-construction
and is bereft of the direct perception of the object
meditated upon). This (part of the Path) represents the
foundation for (the intuition of) the Sublime 1 ruth
2
which
is (subsequently) directly perceived just as we believed
it to be.
These manifestations of Faith have three main
varieties, viz.
(a) those which pursue; (the Bodhisattva's) own aim,
(b) those which are directed upon the realization of
one's own, aim and of that of others, and-
(c) those which have in view exclusively the weal of
others.
Again, each of these forms is divided into a l o w,
an i n t e r m e d i a t e , and a h i g h degree; we have
accordingly three groups consisting of three subdivisions
each; thi^s altogether nine varieties as follows:
The inferior, the intermediate, and the highest mani-
festations of Faith pursuing ones own aim. (1-3),
The sameas directed upon the realization of one's
own aim and of that of others. (4-6).
The sameas pursuing exclusively the weal of
others. (7-9). - .
Moreover each of these nine varieties is in its turn
split into (three secondary) sub-divisions, viz. the most
inferior of the inferior etc.
We have thus nine groups consisting of three varieties
each. In such a way the manifestations of Faith appamr
altogether in 27 forms, as follows :
The nine varieties of the manifestations of Faith
directed upon the realization of (the Bodhisattv^'s) own
aim
1 adat) asak?ai-kriya-rupa adhimuktih. This passage is
differently interpreted by the Tibstan Commentaries. We have ren-
dered it in accordance with Bu-ton (Lun. II. 26a. 1-2.). Gyal-tshab.
(Rnam-bsad. 172b. 4.) and Khai-dub. (Rtogs dk. 103b. 5.) understand
it as "the Faith which does not directly manifest itself before,on
the Path of Accumulating Merit (sambhara-marga) etc.**
2 kusala-dharma. Ace. to Bu-ton (Lun. II. 26a. 1.) this is
Enlightenment (byan-chub = bodhi); ace. to Gyal-tshab (Rnam-bsad
172b. 5.) it is the Climax of Wisdom, the object of faith.
AN ALYSIS*-OF
The most inferior of the inferior (1), the intermediate
of the inferior (2), and the highest of the inferior, (3),
The most inferior of the intermediate (4), the inter-
mediate of the intermediate (5) and the highest of the
intermediate (6),
The most inferior of the high (7), the intermediate
of the high (8), and the highest of the high (9).
In the same form we know it to be with the mani-
festations of Faith pursuing one' s own aim and that of
others, and with those directed upon the realization of
the aim of others exclusively.
[Abhis. aloka. MS. 135a. 12b. 7 ]
ijt, wmfmim ^ m-
: I
, f^rfwrFrr
wmi
[Tg. MDO. VI. 144b. 8I45a. 7.] de-bm~na jiMar-
tnos-pa-bzin-du mthon-bahi dge-hahi c/ios-%/i rten sgom-
pahi
t
lam-gyi dbah~dw~byasrpa~yin~pas. dan-po mhon-du-
mi-by^d-pahi ho?bo mos-pa brjod-par-byaho. de yah
ran-gi don dan. ran dan. gzan-gyl don dan. dzan-gyi don
ces-bya-ba rtsa-bahi dbye-bas rnmm-pa~gsum yod~pa4a.
re-re zih chuh-hu dan hbrih dan chen-pohi dbye-bas tha~
dad-pahi-phyir-na gsum tshan gstem-gyis rnam~pa-dgar
hgyw-bohni. hdi4ta~ste
m
ran-gi don-gyi mos-pa chuh-hu
dan kbrih dan chen-po dan. rah dan gzan-gyi don-gyt
mos-pa dan. gzam-gyi don-gyi mos-pa-la yah de-bzin~no
t
de-ltar rna\m~pa-dgu-po de-dag kyah re-re zih chun-
huhi chuh-hu-la-sogS'-pahi bye-brag-gis so-sor phye-na
mos-pa dgu-tshan gsum-gyis rnam-pa-hi-su-rtsa-bdun-du
}).gyur-ha-ni
v
hdi-ltaste. chuh-huhi chuh-hu-dah. chun-
huhi hbrih dan. chun-nuhi chen-po dan. hbrih-gi chwh-
hu dan. hbrih-gi hbrih dan. hbrih-gi chen-po dam. chen-
pohi chuh-hu dan. chen-pohi hbrih dan. chem-poî chei%-
po ste. de-ltar ran-gi don-gyi mos-pa dguho.
1
rah dan
gzan-gyi don-gyi mos-pa dan gzan-gyi don-gyi mos-pa-la
yan de-bzin-du ses-par-byaho.
T h e o b j e c t " o f F a i t h o n t h e P a t h of
Co n ce n t r a t e d Co n t e mp l a t i o n i s P r a j n a - p a r a mi t l a s t h e
t e x t o f t h e S u t r a s * a s t h e P a t h, a n d a s
t h e R e s u l t ( i . e. B u d d h a h o o d ) .
[Rnam-bsad. 173a. K] sgom-lam mos-pahi yul-ni
gzuh lam hbras-buhi ses^rab-kyi pha-rol-tu-phyin-paho.
2
It is said (in Dignaga's Astasdhasrika-pinddrtha):
Prajna-paramita is the pure monistic spiritual
principle,the Divine Wisdom which is devoid of every
differentiation into subject and object.
3
This is the
Buddha.
Accordingly, in the direct sense, Prajna-paramita is
the Buddha as manifesting himself in his spiritual Cosmi-
cal Body.
4
Therefore, in worshipping "the Mother,"
the Book of Prajna-paramita which speaks about the
true Climax of Wisdom and elucidates it, one comes
(to believe in) the Cosmical Body, the Spirit (or the
Wisdom) of the Omniscient and through this reaps the
greatest merit.
[Abhis. aloka. MS. 136b. 8-9, and 138b. 3.]
: \
1 Xyl. de-liar-gyi don-gyi mos-pa dguho.
2 In the Abhis. aloka (MS, 23al 15-b. 5.) we have the following
characteristic of the three aspects of Prajna-paramita ace. to Dignaga's
Astaslhasrika-pindartha :
wiwi
(Astasahasr. pindf Tg. MDO XIV. 333a. 7.)
Cf. "Doctrine of Pr.-par." p. 7, and below.
3 advaya = gnis~med means: grahya-grahaJza^rahita,
248 ANALYSIS OF
[Tg. MDO. VI. 146b. 6-8.] Sea-rab-pha-rol-phyin
gfiw-med. ye~se$ de-ni de-bzin-gsegs. zes-bya-baht
ishul-gyis gtso-bor chos-kyi skuhi de-bzin-gsegs~pa~
fiid ses~mbrkyi-pha~roLtu~phyinrpa yin-no. de-bcs-na
de ston-par-byed-pahi rgyal-bahi yum~la mchcd~na
thams-cad-mkhyen-pahi ye-ses-kyi chos-sku-la mchod-
pahi-phyir bsod-nams man-du skjye-ba yin-no.
Limits of the Path of Concentrated Contemplation
characterized by Faith.
It begins with the first Stage of the Bodhisattva and
lasts till the tenth.
[Don. 9b. 2.] sa-mtshams sa dan-po-nas bcu-pahi
bar-die yod.
2
1 This is an explanation of Astasahasr. 58. 21.I nave quoted
it, since it is a very pregnant expression of what the real object of
the adhimukti of the Bodhisattva on the Path of Concentrated Con-
templation must be. At the same time this passage very clearly
shows the nature of the Buddha's dharma-\aya.
2 The whole paragraph concerning adhimukti is perhaps the
most striking of all (the artificial and scholastic schemes and classi-
fications of which the Abhisamayalamkara is full. Why Indeed do
we have three principal varieties of the Bodhisattva's faith which are
each split into three categories, and these again each into three? The
whole classification would seem quite absurd, if we should not take
into consideration the concordance with the Sutras. The fact is
that we have there 27 passages in which the worship of the Buddha,
of his relics etc. are spoken of. These passages are considered t
refer to the different manifestations of Faith, viz. of those which
pursue personal aim, etc. The whole scheme, ace. to the Pane, and
the Ast. is as follows ;
(i) T h e m o s t i n f e r i o r of t h e i n f e r i o r ma n i -
f e s t a t i o n s of F a i t h p u r s u i n g (the Bodhisattva's)
o w n a i m (mrdu-mrdu-soariha-adhimukti).Pane. II. 150a. 4 sqq.
r=Ast. 57, 5-7.
lpF< ft3T WT f i t STfFT
VII. THE PRAISE, EULOGY, AND GLORIFICATION OF THE
PATH OF CONCENTRATED CONTEMPLATION CHARACTERIZED BY
FAITH. ^fg^r$prfT: batod-bkur-bsnags-gsum.
Kar. II. 20. (17).
1. Definition ace. to. Don, 2. General characteristic ace. to
the Abhis. aloka. 3. Variities and limits ace. to Don.
Definition: The distinction consisting in the approval
of the Bodhisattva who abides on the Path of Concen-
( i i ) T h e i n t e r m e d i a t e o f t h e i n f e r i o r f o r m s
of t h e s a m e (mrdu-rnadhya-svartha-adhimukti).Pane. II. 152a.
I sqq. Ast. 59. 6 sqq ^r |
e t c .
( i i i ) T h e h i g h e s t o f t h e i n f e r i o r f o r m s o f
t h e s a m e (mrdv-ddhimatra-svartha-adhimukjti). Pa ne . II. 155a.
4-5 sqq. = Ast. 61. 14-16 sqq.
(iv) T h e m o s t i n f e r i o r o r t h e i n t e r m e d i a t e
f o r m s o f t h e s a m e (madhya-mrdtt-svartha adhimukti) Pa ne .
II. 156b. 3 sqq. = Ast. 61. 22-62. 3 sqq.- f
e t c
-
(v) T h e i n t e r m e d i a t e o f t h e . i n t e r m e d i a t e
f o r m s o f t h e s a m e (madhya madhya-svartha-adhimukti).
Pa ne . II. 157a. 1 s qq. = Ast . 63. 1, 2 sqq.
(vi) T h e h i g h e s t o f t h e i n t e r m e d i a t e
f o r m s o f t h e s a m e (adhimdtra-mrdu-svartha-adhimukti)'
Pa ne . II. 157a. 7- 8. = Ast . 64, 1, 2 s qq.
(vii) T h e m o s t i n f e r i o r o f t h e h i g h e s t
f o r m s o f t h e s a m e . ( adhi mat r a- mr du- s var t ha' adhi mukt i ) .
Pa ne . II. 157b. 5-6. = As t . 65. 1, 2 s q q . - f ^
e t c
-
( v i i i ) T h e i n t e r m e d i a t e o f t h e h i g h e s t f o r m s
of t h e s a m e (adhimatra-madhya-svartha-adhimukti).Pane. II.
230 ANALYSIS OF
trated Contemplation characterized by Faith in its three
forms, by the Buddhas and the higher Bodhisattvas, and
in their praise of the virtues of this Path.
157b. 6-7= As*. 66. 2-3 sqq.
e t c
-
(ix) T h e h i g h e s t of t h e h i g h e s t f o r m s o l
s a me (adhimatra-adhimaira-st)artha-adhimu\ti).Pane. II.
-5. = Ast. 67. 3, 4 sqq. f%g^ ^ g cp: #%B [^TW
e t c
-
Here ends the manifestation of Faith which pursues exclusively
one s own aim. The Bodhisatfva has not yet done away with the
seed of selfishness and looks therefore to his own personal interest.
(Abhis. lloka, MS. 142a. 2-3.
N e x t co r n e :
( x ) T h e m o s t i n f e r i o r o f t h e i n f e r i o r f o r m s
f f a i t h p u r s u i n g o n e* s o w n a i m a n d t h a t o f
o t h e r s (mrdu-mrdusvapararlha-adhimukjti).Pane. II. 158b. 2-3 =
Ast. 68. 2, 3 sqq. fmT^ ^ rjij; ^fatf, f ^ I f ^ T S T ^
:
e t c
-
( x i ) T h e i n t e r m e d i a t e o f t h e i n f e r i o i
f o r m s o f t h e s a m e (mrdu~madhya-s&aparat
J
tha~adhimuk>ii%
Pane. II. 161b. 8-162a. l. = Ast. 72. 8, 9 s q q . f
(xi i ) T h e h i g h e s t o f t h e i n f e r i o r f o r m s , o l
tJi*e s a m e {mrdv-adhirnatra-soapararihaadhirnuîi). Pane. II.
1 6 9 a . 4 - 5 s q q . = A s t . 8 0 . 9 , 10 s q q . -
(xiii) T h e m o s t i n f e r i o r o f t h e i n t e r m e d i a t e
f o r m s o I t h e s a m e (madhya~mrdu~st)aparartha~adhimu1iti).'
P a n e . I I . 171b. 4- 5. = As J . 80. 3 , 4 s q q . j r
( x i v ) T h e i n t e r m t d i a t e t> f t h e i n t e r m e -
d i a t e f o r m s o f t h e s a m e (madhya~madhya-<st)aparartha-
adhimukti).--Pane. II. 173a. 2-4 sqq. = Ast . 83. 15. 16 sqq.
e t c.
251
[Don. 9b. 3.] mos-pa sgom-lam-gsum sgom-pahi
byan-sems-la sans-rgyas byah-sems-goh-ma-rnams dgyes-
pahi cha dan dehi don gnas-kyi yon-tan brjod-pahi cha
gah-run-gis bsdus-pahi yon-tan de mos-pa sgom-lam-gyi
phan-yon bsiod-bkur-bshags-gsum-gyis bsdus-pahi phan-
U
on
"gyi mtshan-nid-du hjog.
( x v ) T h e h i g h e s t o f t h e i n t e r m e d i a t e f o r m s
of t h e s a m e (madhya-adhimatra-soaparartha-adhitnuiiii).Pane.
Jl 174b. 3-6 j q q . = As t 85. 16-18 s qq.
et c.
( x v i ) T h e m o s t i n f e r i o r o f t h e h i g h e s t
f o r m s o f t h e s a m e (adhimatra-mrdu-svaparartha-adhi*
mukti).Pane. II. 175a. 6. = Ast. 84. 19 sqq.
(xvii) T h e i n t e r m e d i a t e o f t h e h i g h e s t
f o r m s of t h e s i a me (adhimatra-mrdu-soaparartha-adhi-
mukti}.Pane. II. 175b. 1 sqq. = Ast. 85. 3 sqq.
^ et c.
(xviii) T h e h i g h e s t o f t h e h i g h e s t f o r m s
of t h e s a m e (adhimatra-adhimatra-svapararthaadhimuT^ti).
Pane. II. 176a. 3. (?)=Ast. 88. 18-20.- ^ ^
Here ends the manifestation of Faith which has for its object
the Climax of Wisdom as the source of the welfare of oneself
and of other living beings, inasmuch as the Bodhisattva considers
the weal of others to have an importance equal to that of his own.
(Abhis. aloka, MS. 151a. 10-11. ^ j q ^ i ^ r ^TO^fWjP&T
N e x t c o m e :
( x i x ) T h e m o s t i n f e r i o r o f t h e i n f e r i o r
f o r m s o f F a i t h p u r s u i n g t h e w e a l o f o t h e r s
(mrdu-mrdu-parartha-adhimukti).Pane. II. 178b. 6 s qq. = Ast . 92.
9-U
sqq.
f 252 ANALYSIS OF
THE ABHISAMAYALAfylKARA 253
(The Bodhisattva) thus exercises his mental activity
characterized by Faith, having for his object the Climax
of Wisdom, the essence of the latter being the Truth
which is intuited (subsequently) just as (the Bodhisattva)
( x x ) T h e i n t e r m e d i a t e o f t h e i n f e r i o r
f o r m s o f t h e s a m e (mrdu-madhya-parartha-adhimukti).
Pafic. II 179a. 6 sqq. = Ast. 94, 2, 3. ^ %^
( x x i ) T h e h i g h e s t o f t h e i n f e r i o r f o r m a
of the same (mrdv-adhimdtra patartha-adhimukjti).Pane. II- 181a.
5.=A
?
t. 94, 19. 20 sq
q
.~g^qjfqr ^ ^q^ %^m
e t c .
( x x i i ) T h e m o s t i n f e r i o r o f t h e i n t e r -
m e d i a t e f o r m s o f t h e s a m e (madhya-mrdu-parartha-
adhimukti). = As\. 95. 14, 15.
(xxiii) T h e i n t e r m e d i a t e o f t h e i n t e r m e d i a t e
f o r m s o f t h e s a m e {madhya-madhya-parartha-adhimukti).
Asf, 96. 4, 5.
( x x i v ) T h e h i g h e s t o f t h e i n t e r m e d i a t e f o r m s
o f t h e s a m e (madhya-adhimatra-parartha-adhimukti).Ast, 98.
22-99. 1 S qq.
etc
-
( x x v ) T h e m o s t i n f e r i o r o f t h e h i g h e s t
f o r m a o f t h e s a m e (adhimatra~mrduparartha~adhimu1iti).'
Ast. 99.3,4 sqq.g^nrrff ^fTwfeif fw*nffri}f'RFT!#
: e t c .
(xxvi) T h e i n t e r m e d i a t e o f t h e h i g h e s t
f o r m s o f t h e s a m e (adhimatra~madhya~parariha~adhi-
mukti).Ast. 99. 16, 17 sqq.
e t c
-
(xxvii) T h e h i g h e s t o f t h e h i g h e s t f o r m s o f
t h e s a m e (adhimatra-adhimMra-parartha-adhimukti).Ast 100. 13,
14 sqq.
Fn t he Pane, t he passages referri ng to t he last 6 varieties are
to be found on fol. 181a. 5212b. 3.
believes it to be.
1
As he thus contemplates it in the
nine degrees of the first, the second, and the third
category,
2
the Buddhas et c, in order to arouse his
energy, in, each separate case, express their delight, in
nine forms. This delight becomes respectively higher
and higher, (as the Bodhisattva makes manifest^ his Faith
in a higher and still higher form). It is put into the
form of hymns of praise, eulogy, and glorification (of the
meditating Bodhisattva*s merits).
[Tg. MDO. VI. 168a. 68. Sphut. 36a. 5-6.] ji-ltar-
mos-pa-hzin-du mihoh-bahi chos-kyi mtshan-nid-l^yi ses-
rab'*kyi''pha~rGl-tU''phym>-p"de~la zngs-pahi mos-pa yid-
la~byed~pa dguhi gnas-sliabs dah~po dan gnis-pa dan
gsum-pa sgom-par~byed~pahi byan~chub-sems~dpah-la
go~rim-bzin-du spro-ba sltyed-par-bya-bahi-phyir so-so-la
rrwm-pa dgus goh-nas-goh-du mhon-par-dgah-bar-byed-
pa. bstod-pa dan bûr-ba dan bshags-pa $ahs~rgyas~la~
sogs-pa-rnarrtis-liyi
8
mdz@d~pai yin.
Varieties: 27 forms (corresponding to the sub-
divisions of the Path of Concentrated Contemplation
characterized by Faith).
[Don. 9b. 4.] dbye-na ner~bdun yocJ.
3
Limits: Are the same as those of the Path or
Concentrated Contemplation characterized by Faith.
[Ibid.] sa-mtshams mos-pa dah-hdra.
VIII. THE PATH OF CONCENTRATED CONTEMPLATION AS
THE MENTAL ACTIVITY CHARACTERIZED BY THE CONVERGENCE
OF THE ROOTS OF VIRTUE INTO COMPONENT PARTS OF
SUPREME ENLIGHTENMENT. ^f^R^r^^K^f^' JTt WMl*ii'r.:_
^ybfi8"$u-bsno-ba yid-lcibyed-pahi mtshan-nid-kyi sgom-
lam (bsno~ba~sgom-lam). Kar. II. 21-23. (18).
/ 1 As the source of the threefold wheel.Rnam-bsad 173a. 6.-
/ yum don-gsum~gyi hbyun-gnas-su ji~ltarmos~pa-bm-du,
2 I.e. svartha-adhimuk.ti, sQaparartha-adhimukti, and pmarihu-
adhimukti. -
3 I.e. each manifestation of Faith (the most inferior of the
inferior etc.); receives a separate approval in t he form of praise etc.
In the Ast. the passages referring to this subject are : 102. 2134. 12.
i <T
^254 ANALYSIS OF
l Definition ace. to Don. 2. The twelve varieties of parinamana-
ra ace. to the Abhis. aloka. 3. Limits.
Definition: The subsequent cognition (of the Truth)
by the Mahayanist Saint, which is connected with
thought-construction.
1
By force of it one' s own roots
of virtue^ and those of others are converted into com-
ponent parts or Supreme Enlightenment.
[Don. 9b. 5.] ran-gzan-gyi dge-rtsa rdzogs-byan
2
-
gi yan~lag-tu sgyur-bar-byed-pahi theg-chen-gyi rjes-la
mhon-rtogs rtog-bcas.
The mental activity (of the Bodhisattva) which is
characterized by Faith ariid is extolled, praised, and
glorified by the Buddhas must be transformed into
(a factor for the realization of) the Perfect Supreme
Enlightenment.
3
Accordingly, we have next to speak
about the mental activity characterized by co n v e r -
g e n ce . It has different forms in correspondence with
the different points, the separate reality of which is
denied, (this negation being a characteristic feature of the
Bodhisattva *s convergence).
So we have first of all
I. T h e s p e c i a l c o n v e r g e n c e
characterized by the knowledge of the relative character
of the virtuous elements and of Enlightenment.
[:] I [Ibid. 168a. 7-9.J
[Tg. MDO. 174a. 6-7.] sans-rgyas thams~cad~}iyis
bstod-pa dan bhur-ba dan bsnags-pahi mos-pa yid-la-
1 vilialpa = rtog-pa.
2 An abbreviation of rdzogs-pahi byan-chub = sambodhi,
3 The essence of this convergence is to prevent the roots of
virtue from becoming annihilated or exhausted. As we read in
the Sutra quoted in Gser. II. 63a. 3-4. "Just as a drop of water
that falls into the ocean cannot disappear, but if the ocean itself
dries up, in a similar manner the roots of virtue which are con-
verted into component parts of Enlightenment, do not become
exhausted until Enlightenment is attained."
255
byed-pa~ni bla~na~med-pa~yan~dag-par-rdzog$~pahi byafx-
chab-tu yons~su-bsno~bar~bya~ba~yin-pas dehi hog-tu bsrio-
ba-yid-la-byed-pa brjod-par-byaho. de-yan Idog-pahi yul-
gyi
1
dbye-bas mam-pa du-ma yod-pa~las dah-por hhyad-
P
al
r-gyi yohS'SU"bsnO"bahi yid-la~byed-pa. [Ibid. 174b.
45. ] de-bzin-gsegs-pahi fcfo-nia-meof-pahi/an-ciW^-par-
rdzogs-pahi byan-chub mi-dmigs-par dmigs-pa yid-la-byed-
pas yons-su-bsno-bahi-phyir, yons~su~bsno-ba~yid-la~byed-
pa-k.hyad-par-can yin-no.
2
2. The convergence founded upon, t h e k n o w-
l e d g e of t h e r e l a t i v e c h a r a c t e r
3
of
the roots of virtue which become engendered on the Path
of the Bodhisattva from the time of the initial Mental
Effort
4
and up to> the attainment of Buddhahood,
5
and
especially of the virtuous elements relating to all the
Buddhas, the accumulations of Morality, Concentration
etc.
6
1 The Xyl. has : yutn-gyi.
2 Pane. II. 214a. 1-3.de-nas byan-chen Byams-pas
brtan Rab-hbyor-la smras-pa. btsun-pa Rab-hbyor byan-chen-gyi rjes-
su-yi~ran-ba~dan~ldan~pMthi bsod-nams-bya-bahi dnos-po gan-yin-pa
dan byan-chen bsod-nams-bya-bahi dnos-po sems-can thams-cad
dan-thun-mon-du-byas-ie. de mi-dmigs-pahi tshul gyis bla-na-med-pa
yan-dag~par-rdzogs-pahi byan-chub-tu yonssu-bsno-ba gan^yin-pa.
As|. 135a. 2 sqq.(Beginning of Chapter VIAnumodana-
parinamana-parivarta). ^Wt 33W 3TH"3lt
x**r i
etc.
. 3 Lit. the "non-perception" (anupalambha) i.e. the negation
of/separate independent reality.
5 Sic. ace. to Pane.
6 I.e. the five skandhas of the Buddha, M. Vyutp. 4. Abhia.
aloka, MS. 171b. 3-5. wlH^TTTrTwT-^Tf^^^^JÔTWq'^J^n^ri^r^
ANALYSIS OP
. {Tgv MDO.-VI 175a. 5.] mi-dmigs-pahi rnam-pa-can-
gyi yons~su~bsno-ba yid-la-byed-pa
1
3. T h e c o n v e r g e n c e f r e e f r o m
e r r o r
2
whi ch is charact eri zed by t he cognition of t he
rel at i ve charact er of t h e m i n d by whi ch t he conver-
gence is br ought about .
3
[Abhi s. al oka, MS. 175b. 9-10.]
[Tg. MDO. VI. 181b. 4.J phyin-ci-mm-log-palji tntshan-
nid-kyi yohs-su-bsno-bahi yid~la~byed~pa.
%
4. T h e c o n v e r g e n c e c li a r a c t e r i z e d
b y p e r f e c t e m a n c i p a t i o n , , inasmuch as the
force producing virtue, that is the volition which arouses
to life the roots of virtue (as absence of desire etc.) is free
from any connection with imputations regarding the
reality of the Ego etc.
[Abhis. aloka, MS. 177a. 15-b. 1.]
: !
1 Pane. II. 214b.4215b. 2. =As | . 135, II136. 7 .sqq.
c
-
e t e
1 3 8
e t c
-
2 I.e. the conception of the Ego (Gser. II. 64a. 4.).
3 Gser. II. 64a. 4-5.gan-gis bsno-bar-bt/ed-pahi sems.
4 Pane. II. 221a. 4-6.Byams-pa gal~te byan-chen de mns-
rgyas bcom-ldan-hdas nan-thos dan-bcas~pa de~dag-la sems-k.yan
de-la sans-rgyas-sp hdu-ses-par mi-hgyur nan-thos-u hdu-ses-par-mi'
hgyur etc. up t o: de~ltar yons~su~bsno-bahi byan-chen-la hdu-ses
phyin~ci~log-tu-gyur~pa med-paho.O Maitreya, if the B.M. in
thinking about the Buddha and Sravakas, does not become possessed
of a consideration in favour of the Buddha (as a separate reality)
and of the Sravakas (in the same aspect) etc. etc . . . . he, in
bringing about the convergence, will n o t b e p o s ^ e i s e d o i
e r r o n e o u s v i e w s.Ast. 140. 18 sqq.
THE A B H I S A MA Y A L A I V J K A R A
ITg. MDO. VI. 187a. 2-3.] dben-pahi gons-su-bsno-
ba yid-la^byed-pa *.bsod~nams rnnon-par-hdu-byed-
pa zes-bya-baAa bsod-nams-ni ma-chags-pahi dge-bahi
risa-ba4a~sogS"paho. de dehi mhon~par-hdu~byed~pa-ni de
kwn"nas~slan~bar-byed"pahi sems-paho.
1
5 The convergence characterized by the recollec-
tion of t h e r e l a t i v e c h a r a c t e r of t h e
v i r t u e s of t h e B u d d h a . The roots of virtue
of the Buddha and the mind which brings about their
convergence are conceived as having no separate reality
of their own.
2
As the Bodhisattva has no imputed views
regarding their reality, he does not make a differentiation
of them as separate entities.
\ [ Ibid. 178b. 15-179a. 1. ]
el?jfojjhf f%fT
^ 3 ^
[Tg. MDO. VI. 183a. 5-6.] sans-rgyas~kyi dge~bahi
bahi rah-bzin TJes-su-dtan-pahi yohs~su-bsho~ba yid~
la-byed-pa,
[Ibid. 184a. 7-8.] de-bzin~gsegs-pahi dge-bahi-tshogs
dan yons-su-bsno-bar-byed-pahi sems-la sgyu-rna-lta-byr
sems-sih de-fyho-na-nid dehi rah-bzinrdu mhon-par-zjin-
pa-med-pas mtshan-mar-mi-byed-do.
3
6 T h e c o n v e r g e n c e c h a r a c t e r i z e d
b y s k i l l . This skill manifests itself in the cognition
of the relative character of the six Transcendental Virtues
1 The Xyl. leaves out the last part of the sentence.Pane. II.
222a. 7-8.gal~te byan-cheft bsod~nams-bya~bahi dnos-po mnon-par-
hdu~bya-ba de phun-po dan. khams dan. skye-rnched-rnams-kyis
dhen-par-ses-ie. e$~rab~ktji~pha-rol-tu-phyin~pas dben-par-es. = Ast.
149. 19, 20.^
20Fcf: etc.
2 Lit. **as resembling an illusion.**
3 Pane. II. 223a. 6-7,gzan-yan byan-chen sans-rgyas bcom-
ldan-hda nan-thos-ktfi dge-hdun dan-bcas~pas yons-su-mya-nan-las-
hdas-pa de-dag~gi dge-bahi^tsa-ba de-dag yons-su-bsno-na. hdi-ltar
yons-su bsno-bar-bya ste. (ace. to Gser. II. 64b. 5.de-dag-gi dge~
rtsa de-dag thams-cad rjes-su-dran-par-byas-nas hdi-ltar yohs-su
bsno-bar-bya ste. = Ast. 150. 3, 4. sqq.T
f
258 ANALYSIS OF
through the Doctrine of Prajiia-paramita and the reliance
upon it. Without the study of this Doctrine etc. the
realization of the said virtues is impossible.
[Abhis. aloka, MS. 179a. 1-2.] ^ f t
I [Ibid. 179a. 6 - 9 . ] #
[Tg. MDO. VI . 184a. 8-b. I.] ihabs4a-mkhas~pahi
yons-su-bsno-bahl yid~la~byed-pa. thabs-la-mkhm-pa zes-
by$~ba~ni sbyirtrpo^la sogs-pa rjes-su~sgrub~Izyan mi-dmigs~
paho.
[Ibid. 184b. 3-4.] hdi-skad-du gan-gi-phyir ses-
rab~]iyi~pha"rol~tu'<phyinr'pa9 sbyin-pa-la-sogs-pa mi-dmigs-
par yons~su~bsno~bar~bya~ba gan-yin-pa de-nid thabs-
la-mkhas-pa-la slob-pa-yin-pa dehi-phyir rgyal-bahi yum
mfian~pm~la-sogs~pa med-pat mi-hbyuh-no zes brjod-par-
byaho.
1
7 T h e c o n v e r g e n c e c h a r a c t e r i z e d
b y t h e n o n-d i f f e r e n t i a t i o n of subject, ob-
ject and act.
2
[Abhis. aloka, MS. 179b. 7-
[Tg. MDO. VI. 185a. 2-3.] mishan~ma~med~pahi
yohs-su-bsno^bahi yid~la-byed~pa.
s
8 Th e conver gence charact eri zed by t he cognition
of t he relative charact er of t he Pat hs of t he t hree
Vehi cl es, i . e. of t h e S a i n t l y A c t i v i t y
a p p r o v e d b y t h e B u d d h a s.
4
THE ABHISAMAYALAMKAtlA
259
[Tg. MDO. VI. 186a. 1-2.] sans-rgyas-kyis rjes-su-
gnan-bahi
1
yons~su~bsho~bahi yid-la-byed-pa.
2
9 The convergence characterized by the cognition
of t h e r e l a t i v e a n d t i m e l e s s c h a r a c t e r
of t h e t h r e e S p h e r e s of E x i s t e n c e .
I he virtuous elements, those of Morality etc. are not to
be regarded as having a real relation to the three Spheres
of Phenomenal Existence and as referring to* either the
present, the past or the future, (since time is to be regard-
ed as relative).
[Tg. MDO. VI. 186a. 7.] khatns gsum-par ma-gtogs-
pahi bsho-ba yid~la~byed-pa.
3
Next we h a v e t he conve r ge nce char act er i zed b y t he
cogni t i on of t he r el at i ve cha r a ct e r of t h e g r o w t h
o f t h e h i g h e s t m e r i t s (of t he Bodhi sat t va) .
He r e we ha ve t o di st i ngui sh :
10 T h e l o w e s t d e j g r e e. I t r efer s t o t he
mer i t of i nst al l i ng all t he l i vi ng bei ngs of t he 3000
t hous a nds of wor l ds o n t h e P a t h o f t h e t e n
v i r t u e s a nd of conduct i ng t h e m t o t he r eal i zat i on of
t he var i ous vi r t uous pr oper t i es , u p t o t h e s-4-x
s u p e r n a t u r a l f a c u l t i e s .
[ Abhi s . al oka, MS. 181b. ! 5182a. 4. ]
2 #/
1 Pane. II. 223b.8224a. 1.Rab-hbyor-gyis-smras-pa. byah-
chen ses-rab-kyi pha-rol-tu-phyin-pa hdi-la thabs-tnlihas-pa de~dag
bslab-par~bya~siet Ses-rab-kyi-pha-rol-tu-phyin-pa hdi-las byahchen-
gyi thabs~mkhas-par rig-par-by aho.Ast 150. 16-18.
2 Sic. ace. to Gser. II. 65a. 2-3.hkhor-gsum-du dmigs~pahi
mts/wrn-ma-mec?-pa (= trimandala-upalambha-animitta).
3 Pane. II. 224b. 1-2.= Ast. 151. 6 sqq.
^yfq-
tpn
etc.
4 Gser. II. 65a. 4.~sans~rgyas~1%ifis gnan zin dgyes-pa-ni theg-
pa-gsutn-gyl lam thams-cad-de.
1 Xyl : rjes~su-snah~bahi.
2 Paiic. II. 226b 2-5.ji-liar de-bin~gsegs~pa dgra-bcom-pa
yan~dag-par-rdzogs-pahi sans-rgyas de-dag-gis sans-rgyas~kiji ye-ses
bla-named-pas etc. = Ast. 153. 7-12.^qj % fSUWF Wf
3 Pane. II. 226b. V-228a. 6.=As|. 153. 18154. 1.
A
1
260
ANALYSIS OF
[Jg. MDO. VI 187a. 3-5.] sems-can dge-ba-bcuhi
las-fayi lam-la brten-pa-nas brtsams-te. mnon~par-ses-pa
-> Iha-rnams-fayi bsod-nams rnhon-pat-hdu-byed-pa chvtn-
nur-gyur-pa-bas mi-dmigs~pa~la dmigs-pahi yid-la-byed-
pas rjes-su-yi-ran~ba snon-da-hgro-bahi yofm*su~bsno~ba
bsod-nams lhag-pa-fiid yin-pahuphydr chwh-huhi fahyad-
par-gyi dbye-bas bsod-nams chen-po hbyun-bahi yohs-su-
bsfio-bahi yid-la~byed-pa chun-nu yin-no
L
II T h e i n t e r m e d i a t e d e g r e e.It refers
t o t he cognition of t he relative charact er of t he i nt erme-
di at e ki nd of merit (of t he Bodhisattva), viz. t hat of bring-
ing t he living bei ngs to t h e r e a l i z a t i o n o f
t h e R e s u l t o f E n t e r i n g t h e S t r e a m and
t he following results up t o t h e r e a l i z a t i o n o f
t h e S t a g e o f t h e P r a t y e k a b u d d h a .
[Abhi s. al oki , MS. 182a. 5-10.] s m ^ W ^ T T ^
[Tg. MDO. VI. 187a. 6-7.] hbras-du dan-po-la gnas-pa-
nas bftsams-te ran-sans-rgyas-kyi bar-gyi bsod-nams mnon-
par^hdu-byed-pa hbrih-du-gyur-pa-bas-ni de mi-dmigs-
pahi dmigs-pa yid-la-byed-pas rjes-su-yi-ran-ba shon-du-
hgro-bahii yons-su-bsho-ba bsod-nams chen-po yin-pahi-
phyir hbrih~gi \hyad-pa\r-gyi dbye-bas bsod-nams chen-po
hMyun-bahi yid-la-byed-pa hbrin yin-no.
2
12 T h e h i g h e s t d e g r e e . I t r e f e r s t o t h e
co g n i t i o n of t h e r e l a t i y e ch a r a ct e r of t h e h i g h e s t f o r m of
me r i t (of t h e Bo d h i s a t t v a ) vi z . t h a t o f b r i n g i n g
t h e 1 i v i n g b e i n g s t o t h e S u p r e m e
E n l i g h t e n m e n t o f t h e B u d d h a .
3
1 Pane. II. 230a. 2-6.=Ast. 154. 18156. 3.ends:
\
2 Pane. IL 230a, 6b, 7.=Ast. 156. 3-21f
to
3 I have rendered this passage in an abridged form, the
explanations of Haribhadra being very diffused.
261
[Abhis. aloka, MS. 182b, 2.1
[Tg. MDO. VI. 187b. 3.] bsod~nams-chen~po hbyuh-
baht yons-su-bsno-bahi yid-ia-byed-pa.
1
L i m i t s o f t h e P a t h o f C o n c e n t r a t e d
C o n t e m p l a t i o n c h a r a c t e r i z e d b y
m o r a l c o n v e r g e n c e.It begi ns with the first
Stage of t he Bodhisattva and lasts till the t ent h.
[Don. 10a. 2.] sa-mtshatns sa dah~po-nas bcu-pahi
bar~m,
IX. THE PATH OF CONCENTRATED CONTEMPLATION AS
THE MENTAL ACTIVITY CHARACTERIZED BY THE FEELING OF
DELIGHT. Wf#^W^WWf"# WR^rmT'T: ^rjes-su-yi-rah-
bahi yid-la-byed-pahi mtshan-nid-kyi sgcm-lam. Kar. II.
24." (19).
1. Definition and varieties ace, to Don. 2. anumodanci-
manmkjara ace. to the Abhis. alolâ. 3, Limits.
Definition : The Mahayanist Saint's subsequent re-
peated cognition (of the Truth) which is connected with
thought-construction and is characterized by a feeling of
satisfaction with one's own merits and those of others.
[Don. 10a. 3-4.] ran-gzan-gyi-dge-ba4a mhon-par-
dgah-hahi theg-chen-gyi rjes-la mhon-rtogs rtog-bcas de
theg-chen-gyi rjes-su~yi~ran sgom~lam~gyi mtshan-nid.
Varieties: (a) The delight caused by one's own
merits and (b) that which is experienced in contemplating
the merits of others.
Or:
(a) The feeling of delight from the standpoint of the
conventional reality and (b) the same viewed in the aspect
of the Ultimate Reality.
2
1 Pane. II. 230b. 8231a. 1.Rab~hbyor gzan-yan ston-gsum-
gyi ston-chen-pohi hjig-rten-gyi l%hams~na. sems-can ji sned-cig ycd-pa
de-dag ihams-cad bla-na-med-pa yan-dag-par-rdzogs-pahi by an chub-
tu yan-dag~par-zugs-par~gyurte etc. Ast. 157. 1-14.if %
1 etc.
2 I.e. from the standpoint of the conventional reality the roots
of virtue are perceived as real whereas in the aspect of the Absolute
262 ANALYSIS OF
[Ibid.] dbye-na rah-gzan-gyi dgeba-la yi~ran~ghis
sam. fyun-rdzob dan don-dam-pahi yul~can~gyi yi-rah-ghis
yod.
Through the mental activity characterized by the
feeling of satisfaction (with one' s own merits and those of
others), the Bodhisattva acquires (the knowledge of) the
equality of his own virtues and of those of others. We
have therefore now as the next subject the mental
activity characterized by the feeling of delight.
[Abhis. aloka, MS. 184a. 16-b. I.]
[:] i
[Tg. MDO. VI. 189a. 8.J rjes-su-yi-rah~bahi yid~la~
byed-pas-ni rah dan gzan-gyi bsod-nams-kyi bya-ba
mham-pa-hid thob-pas-na dehi hog-tu rjesrsu-yi-rah-ba
yid-la\~byed~pa.
This subject can be summarized as follows:Owing
to his skill in the means of action, (the Bodhisattva), from
the standpoint of conventional reality, appreciates the roots
of virtue (his own and those of others) with a mind full of
joy. On the other hand, from the point of view of the
Absolute, he does not perceive (the separate reality of
the said roots of virtue). In such a manner he makes
manifest his satisfaction with his own merits and those of
others.
f Abhis, aloka, MS. 185b. 6-9.] SR1ST* I
[Tg. MDO. 190b. 2-3.] de4a bsdus-pahi don-ni hdi
yin-te. rab-tu-dgah-bahi sems~k.yis Jiun-rdzob-iu ihabs-
k.yis dge-bahi rtsa-ba-rnams-la dmigs-nas don-dam-pat ne-
bar-ma-dmigs-pas rjes-su-yi~rcih~bar-bya~ba-ni rjes~su-yi~
rah-bahi yid-la-byed-pa yinr-no.
1
Limits. The limits of the Path of Concentrated Con-
templation characterized by Faith, those of the same
Path viewed as the convergence of the roots of virtue,
their separate reality is denied. With such a double outlook the
Bodhkattva expresses his satisfaction. Cf. Abhis, aloka, quoted
below.
1 Pane. II. 233b. 4236a. 4.=Ast. 161. 10-20 sqq.In both
ends the Chapter referring to the convergence of the roots of virtue
and the mental activity characterized by the feeling of del
;
ght.
(Anumodana-parlnatnana-parwarla).
THE ABHISAMAYALAIV1KARA 263
and those of the same Path as the mental activity
characterized by the feeling of delight are the same.
[Don. 10a. 4.] moS'bsno-yi-rah sgom-lam-gsum-
gyi sa-mtshams hdra.
X. THE PATH OF CONCENTRATED CONTEMPLATION AS
THE HIGHEST ACHIEVEMENT OF THE BODHISATTVA. ^fi rf^l -
W^RTt STlcFTRFT: = sgrub-pahi mtshan-nid-kyi sgom-lam.
Kar. II. 25. (20).
1. Definition ace. to Don. 2. The five aspects of abhinirhara
(or : nirhara) ace. to the Abhis. aloka and the Gser. 3. Limits.
Definition: The subsequent intuition of the Truth
by the Mahayanist Saint which is free from! mundane
influence and lays (upon the Bodhisattva*s Path) the
stamps of the ultimate cognition.
[Don. 10a. 5.] zag~med~th.eg~ch.en-gyi rjes~la~m\honr
rtogs~gan~rtogs-pa mthar~thug~gi lag~rjes hjog-byed-de.
theg-chen sgrub~pa sgom~lam~gyi mtshan-nid.
After t he Pat h of Concent r at ed Cont empl at i on whi ch
is influenced by mundane el ement s, we have (that part
of) t he said Pat h whi ch is c o m p l e t e l y f r e e
f r o m a l l s u c h i n f l u e n c e . Her e, first of
all, we must speak of t he Pat h of Concent r at ed Cont em-
pl at i on charact eri zed as t h e h i g h e s t a c h i e v e -
m e n t o f t h e Bodhi sat t va.
[Abhi s. al oka, MS. 185b. 13-15.]
f r: i *r ^ f j f ^n
[Tg. MDO. VI. 190b. 5-6.] zag~pa dan-hcas-pahi
sgom-pahi lam~gyi hog~tu zag~pa~med~pahi sgom-pahi
lam bjod-par~byaho
9
de yah rnam~pa~gfii$ yod-pa-las.
rah-gi-ho-bo-nid ston-pas dah~po sgrub-pahi mtshan~nid~
Iiyi sgGm-pahi lam bstan-pahi don~du.
Here we have to distinguish five, a s p e c t s :
1 T h e a c h i e v e m e n t a s r e g a r d s i t s
e s s e n t i a l c h a r a c t e r,-the immediate direct
perception, free from error, of Matter and all the other
elements of existence as devoid of the character of
plurality.
[Abhis. aloka, MS. 186a. 2.] W ^
264
ANALYSIS OF
iG-
, ! [Gser. II. 69a. 6-b 1. ] gzugs-sogs-kyi chos-thams-
cad-la phyin-ci-mavlogxpa spros-pa thams-cad dan-bral-
bar
1
mnon-sum-du mthon-ba.
2
2 The achievement as characterized by t h e
p r e d o m i n a n c e of t h e C l i m a x of W i s-
d o m. Without the help of the latter, the other five
Transeendental Virtues or those degrees of the Path that
are influenced by mundane elements are unable to bring
about the attainment of Buddhahood.
3
One must there-
fore rely upon Prajna-paramita as upon the Teacher.
[Abhis. aloka, MS. 187b. 12-13.] mmfa
[Gser. II. 70a. 4.] sgfwb-pa sgom-lam-gyi mchog*
nid-ni. hdis ma-ztn-par phar-phyin-gzani nam zag-bcas-
kyis sans-rgyas mi-ihob-pa,
4
'
3 The achievement as characterized by t h e
a b s e n c e of a c r e a t i v e w i l l to produce
the elements of Phenomenal Existence anew.This
non-production of the elements is brought about
through the training in the cognition of the un-
reality of every kind of origination whatsoever. Indeed,
non-origination (from the standpoint of the Absolute) is
characteristic for all the elements of existence, inasmuch
as they possess one
1
Ultimate (Quiescent) Essence. In
such a form the (five) groups of elements are cognized.
[Abhis. aloka, MS. 188b. 3-6-8.] ^ f ^ k P T ^ ^ T [:]
4 l
[Tg. MDO. VI. 193a. 6-8 193b. 1.] chos thams-cad-
la mhan-par-hdu-mi-byed-pa d&-bzin-nid-kyi no-
bo yin-pahi-phyir chos tharns~cad~kyi l^hyad-par skye~ba-
med-par riogs-pahi sbyor~ba~ni * mnoin-par-hdu-mf-bi/eci-
pa &te. des phun-po mams rtogs.
1
4 The achievement as the act of i m p a r t i n g
the virtuous elements to the spiritual stream of existence
of the Yogin, this act beim* however free from the con-
sideration in favour of the separate reality of the said
virtuous elements.
[Abhis. aloka, MS. 188b. 9-10.] ^t ^Tg^^m' f' qTT 1
[Gser. II. 70b. 2-3.j sgom-lam des gtod-par-byed-
pa-ni. snar-gyi de-lta-buhi ho-bo-nid4a-sQgs~pa-dan~
Idan-pahi lam-gyi yonrtan-gyi chos-rnams mtshan-mar mi-
dmigs~pa~nid-du rnal-hbyor-pa sgom-lam-pahi rgyud-
la skyed-par-byed-pa
2
5 The achievement as the factor
about t h e r e a l i z a t i o n of
B u d d h a h o o d.
t h
which brings
g r e a t a i m
[Gser. II. 70b. 3-4.] sgom-lam des don chen-po-hid-
du byed-pa^ni ihoh-byahi don-nam hbras-bu~chen-po
sahs-rgyas thob-pa-fiid-du byed-pahi-phyir*
XL THE PATH OF CONCENTRATED CONTEMPLATION AS
THE ATTAINMENT OF ABSOLUTE PURITY, ^ê f f ^f î ^j f r
han~nid~kyi sgom-
lam. Kar. II. 26-31. (21).
1 sarva-prapafica-rahitaivena,
2 Pane. II. 236a. 4 sqq.=Ast. 170. 2-4. ^fff
^ T
3 In the Sutras the five other paramiias are spoken of as
being like blind without the guidance of the Climax of Wisdom.
Ast. 172. 17.-^FSnjcf T ^ ^"ifT SffWRfirW^T ^ r f t ^ H^ f T t i ; I
4 Pane. II. 237b. 2-4 sqq,Kausika byan-chen-rnams-\yi ies-
rab-kyi~pha~rol~itt-phyin-pa hdi-ni sbyin-pahi pha-rol-tu-phyinpa zih
gyis-gnon-to, etc. etc,the same with regard to the following four
pammitas,Asf. 171. 12172, 12 sqq.
1 Pane. 11. 238a. 5239a. 2.
2 Pane. II. 239b. 3.bcom-ldan-hdas-iyjis bâh-sisal-pa. mi-
dmigs-pa dan. mi-len pa dan. mi-gnas-pa dan. mi-hdor-ba
dan. mnon-par-chags-pa-med-pa de-ltar thob-par-byed-de.Asta. 173.
etc. etc.
3 Pane. II. 242a. 1.bcom-ldan-hdas rnam-grans-des-na hdi-
Ita-ste. ses rab~ktji-pha~rol-iu-phyin-pa hdi-ni byan-chen-rnams-\yi
pha*rol4u-phyinpa chen-moho.= Aft. 174. 20.
266 ANALYSIS OF
1. Definition ace. to Don. 2. The three favourable conditions
for the cognition of the Truth and the four unfavourable factors
owing to which one can become deprived of the Doctrine. 3. The
purification in general and in detail. 4. The Path of Concentrated
Contemplation as connected with the 9 hhumis. 5. Controversy.
Definition : The subsequent intuition of the Truth
by the Mahayanist Saint which is free from mundane
influence and which lays (upon the whole of the Path)
the stamp of the final removal of the Obscurations.
[Don. 10b. 2.] zag-med-theg-chenrgyi mnon-ttogs
gcPn spans-pa mthar-thug-gi lag-rjes hjog-byed-de. theg-
chen-gyi mam-dag sgom-'lam-gyi mtshan-nid.
THE FAVOURABLE CONDITIONS FOR THE COGNITION OF
THE TRUTH AND THE UNFAVOURABLE FACTORS CONDUCIVE
TO THE REJECTION OF THE DOCTRINE. Kar. II. 26, 27.
(After the Path of Concentrated Contemplation
viewed as the achievement of the Bodhisattva,), we have
to meditate on the second aspect (of the said Path), viz.
t h e p r o c e s s of p e r f e c t p u r i f i ca t i o n .
We have here first of all to take into consideration
two (conflicting) kinds of factors, viz., those which bring
about purification, and those owing to which it becomes
impossible. .The first are to be fully appreciated and the
second completely removed. (Of these two kinds of
factors), those which bring about the purification are to
be mentioned first.
[Abhis. aloka. MS. 190b. 4-7.]. M
: i
[Tg. MDO. VI. 195a. 7-8.] dehi hog-tu gnis-pa
sin-iu rnam-par-dag-pahi mtshan-hid bsgom-par-bya-ba
yin-la. de-ni skife-bu dan misfyye-bahi rgyu go-rim-bzin-
du yons-su-gzuh-ba dan dor-bas yin-no. de-bas-nm re-zig
kdahi rgyu bstan-par-bya-bahi-phyir.
These factors are as follows :
1 A d o r a t i o n o f i n n u m e r a b l e
B u d d h a s during a long period of time.
1
1 Cf. Kar. IV. 6, 7.krtadhi\ara buddhesu and buddhopasana
sampraina.........
THE ABHlSAMAYALAlVlKARA 267
[Abhis. aloka, MS. 191a. 3.]
[Gser. II. 71a. 4.] sans-rgyas grans-med-pa-yun-
rin-por bsiien-bk.ur~bahi sgo-nas mnes-par-byed-pa.
1
2 T h e f u l l a c c o m p l i s h m e n t o f t h e
s i x T r a n s c e n d e n t a l V i r t u e s , C h a r i t y
e t c.
8
^ T ^ ^ f O T r ^ T ^ F r l t ' i ^ ^ I
[Gser. II. 7-1 a. 5.J sbyin~pa~la-sogs-pahi phar-phyin
rdzogs-par- byed-pa.
3
3 S k i l l in the contemplation of the Ultimate
Transcendental Unity whilst practising the six Transcen-
dental Virtues. OTRpSteRT I
[Gser. II. 7Ib. I.] phyin-drug
4
grub-pahi tshe mi-
dmigs-par-rtogs-pahi spros-bral-gyi zi-nas sgom-pa~ta
mlihas-pa.
5
The unfavourable conditions are :
1 T h e i n f l u e n ce of t h e E v i l O n e . If
one has not accumulated the roots of Virtue, one can
be easily harmed by the Evil One and falls a prey to
him.
6
2 A b s e n c e of F a i t h i n t h e p r o -
f o u n d D o c t r i n e of M o n i s m . This may
take place if one has not duly cultivated the: element of
the Mahayanistic spiritual Lineage.
7
I Pane. II. 244a. 4-5.Sa-rihi-bu byan-chen de-ni phyogs-bcuhi
hjig rten-gyi \hams~kyi de-bzin~gscgs-pa dgra-bcom~pa yah-dag~par-
rdzogs-pahi sans-rgyas tshad-med grans-med-pa bsfien-bûr-'nas.
Ast 176. 14-16.
* 2 Cf. Kar. IV. 7.
3 Pane. II. 244a. 5-7.-$a~rihi-bu byan-chen de-ni bskflb-pa
bye-ba \hrag-\hrig brgya-stoh tshad-med dpag-tu-med-par sbyinpahi
pha-rol-tu-phyin~pa-la spyad-paho etc. etc. up to ses-rab-l^tfi pha-
rol4u-phyin-pa-la spyad-paho.Ast. 177. 4.f%^feTI^t4
4 An abbreviation of pharphyin drugthe 6 paramitas.
5 Pane. II. 245a. 7-8.= Ast. 177. 18-22 sqq.
6 Gser. II. 71b. 3.snon dge-rtsa ma-bsags-pas bdud-tzyis
thibs-kyis gnon-pa ste. bdud-ktjis gnod-par-byas~nas dehi dban-du
son-baho.Pane. II. 249a. 6.sfyyes-bu glen-pa gan ses-rabiiyi'pha-
rol-tu-phyin-pa zab~mo hdi spon-ba de-dag-ni bdu$-kyis byin-gyis
brlabs-pa-yin-te.
1 Gser. II. 71b. 3-4.theg-chen-gyis rigs ma-sbyans-pas chos
zab-mo spros-bral-la ma-mos-paho.Pane. II. 249a. 7.ckos zab-mo~
rnams-ta yid-ches-pa dan. dad-cin mos~pa~tned-pa yin-te>
B
2
26S ANALYSIS OF
3 P r e-c o n c e i v e d r e a l i s t i c v i e w s
r e g a r d i n g t h e ( 5 ) g r o u p s of e l e m e n t s
etc.
These are not to be removed, if one has got no
practice in (the contemplation of) the separate unreality
of the elements.
1
4 C o m p a n y of b a d f r i e n d s a n d ..in-
fluence o f s u e h. This is possible if one does not
take recourse to the help of a spiritual teacher.
2
[Abhis. aloka, MS. 194a. 13b. 1.] ^^:4srf%#q^^ =wgft
[Tg. MDO. VI. 199a. 3-4,] rnam-pa bzi-po de-dag
ces-bya-ba-ni bdud-kyis byin-gyis-brlabs-pa dan. zab~
pahi chos~1a ma-mos-pa dan. phun-po-la-sogs-pa-la
mnon-par-zen-pa dan, sdig-pahi grogs-pos yohs-su-zin-pa-
$te. spon-bahi rgyu bits zes-bya\-bahi thahtshig-go.
THE GENERAL CHARACTER OF PURIFICATION.
Kir. II. 28.
After the exposition of the factors conducive to the
realization of absolute purity and their reverse, which
represent respectively the objects of appreciation and
rejection, we come to the main topic, viz, the Path of
Concentrated Contemplation as the attainment of perfect
purity.-Here, in order to demonstrate this purity in
general we speak of its profound character,
I Abhis. aloka, MS. 194b. 5-8.J
[Tg. MDO. VI. 199a. 6-7.] de-ltar ttogs-pa dan ma-
ttogs-pahi rgyu thob-pa dan yons-su-spah-b'ahi yul gsuhs-
1 Gser. II.. 7lb. 4.chosla bdag-med-pahi don-la ma-goms-pas
phun-po sogs-la dnospor-hdzin-pa ate zen-paho.Pane, II. 249a, 8.
$rtson~hgrus med cin phun-po Ina-la mnon-par-zen-pas
2 Gser, II. 71b. 5.~de-hahi bses-gfien-la hdris-par-ma-hyas pas
mi-dge-bahi grogs-po dan hgrogs-sin dehi dban-du son-ba ste.
P^nc. II. 249a. 7-8sfyyes-bu glen-pa de-dag-ni sdig-pahi grogs~pohi
lQg~t%$on-ba yin-te. (^papa-mitra-hasta-gatah). Cf. above, Chapter I
under sampatigtaha.
1 As*. 184. 11.
ncrs. skab$~$u-bab'pa~sin~tu mam-par-dag-paiht mtshan-
nid-kyi sgom-pahi lam-gyi mam-par-dag-pa sphyir bstan-
pahi don-du zab-pa-nid ston-par-byed-pa.
The purification of the elements of existence, the
material and the rest is (brought about through the intui-
tion of) their illusory character,this being due to the
retnoval of every imputation of Ego and Mind. It is at
the same time the purification of the Climax of Wisdom
as manifesting itself in the form of t h e R e s u l t s
of S a i n t l i n e s s , that of Entering the Stream and
the rest, in the sense of a separation from all the points
to be shunned.
1
In just the same way, that which
represents the purification of the Results is at the same
time the purification of Matter and the other elements.
The two kinds of purification are essentially identical;
they cannot be divided or separated from each other.
Therefore the purity of the Result implies the purity of
Matter etc. and vice versa.
[Abhis. aloka, MS. 195a. 12-16.] 3TI
'. I
[Tg. MDO. VI. 200a. 1-4.] bdag dan bdag-gi-la~
sogs-pa mnon-par-zen-pa da\n-btal-bas gzugs-la-sogs-pa
8gyu~ma-li4X-*bur-gyur~pahi rnam-pctr-dctg~pct >gan yin-pa-
de-nid rni-mthun-pahi phyogs thams-cad dan-braH-ba-nid-
ktjis-na rgyun-du-zugs-pa-larsogs-pahi hbras-bu-dmg ses-
rab-fyyi pha-rol-tu-phyin-pahi mam-par-dag-pa yin-la. de-
bzin-du hbras-bu mam-par-dag-pa gah yin-pa de-ni gzugs
la-sogs-pa mam-par-dag-pa yin-pas gfiis-su m'ed-de gfiis*
su-byar-med-pa yin-pahi-phyir tha-mi-dag-de. ma-chad-
paho. de-bas-na hbras-bu rnam-pav-dag-pas gzugs-la-
sogs-pa rnam-par-dag-pa dan. de-bzin-du gzugs*-la-sog$~
1 Because tbese two kinds of purity? representing the separa-
tion from one and the same category of (defiling elements) to be
removed, are, as regards their particular and general essence,
identical and indivisible. Rnam-bsad. 176b. 3-4.dag-bya-gcig-gis
dben-pahi dag-pa de gnis ran-gi-mtshan-nid no-bo tha-dag-pahi $go~
nas tha-dad ma-yin-zin rigs-tha-dad-pahi sgo-nas bc&d-du-med-pas-so.
Abhit. aloka, MS, 195a. 9.
270 ANALYSIS OF
pa rnam-par~dag-pas hbras-bu-rnam-par-dag-paho. zes-
bya-bar bstan-to zes-bya-bahi don-to.
1
T HE DI FFERENT FORMS OF PURIFICATION. Kar . II. 29.
These ar e :
1 T h e p u r i f i c a t i o n o f t h e 5 r a v a k a
t hrough t he removal of O b s c u r a t i o n o f M o r a l
D e f i l e m e n t , and t h e p u r i f i c a t i o n o f
t h e s o l i t a r y P r a t y e k a b u d d h a , t hrough
the' removal of one part of t he Obscur at i on of Ignorance,
viz. t h e i m p u t a t i o n o f t h e r e a l i t y o f
t h e e x t e r n a l w o r l d . Both t hese forms represent
t he purification (i.e. t he full realization) of t h e
O m n i s c i e n c e i n r e g a r d o f t h e E m p i r i -
c a l W o r l d (which is accessi bl e t o t he Hi nayani st
Saints).
[Abhi s. al oka, MS. 195b. 2-4.] i
[Tg, MDO. VI. 200a. 6-7.] nan-thos-rnams-kyi non-
mons-pahi sgrib-pa spahs-pa dan ran~sans-rgyas~rnams-
kyi non-mohs-pahi sgrib-pa dan ses-byahi-sgrib-pahi
phyogs-gcig gzun-bahi ranm-par-rtog-pa spans-pas thams-
cad-ses-pa hid mam-par-dag-paho.
2
I Pane. II. 251a. 7-b. 7.=Ast. 186. 14-187. 4 m
ft
f|
: i
etc.
2 The Xyl. has thamscad-mkhyenpa-nid etc. The honorific
term (tn^Jiyen-pa) is however never used when we speak of the
sawa-jnata which is peculiar to the Hlnayanists.Pane. II. 253a,
3-254a. 2 ( w i t h r e g a r d t o t h e p u r i f i c a t i o n of t ' h' e
S r a v a k a s)de~ltar~na hdod-chags rnam~pardag~pa dan gzugs
rnam-par-dag-pa hdi-la ghis-su-med-do ze-sdan rnam-par-dag-pas
gzugs rnam~par~dag-pa... gti-mug rnam~par dag-pas gzugs rtiam-par-
dag-pa et c. et c. Thi s i ndi cat es t he purification from passi on (raga),
hat r ed (dvesa), and i nfat uat i on (moha) whi ch const i t ut e t he Obscur a-
t i on of mor al defi l ement . I bi d. 254a. 2-8 ( w i t h r e g a r d ' t o
t h e p u r i f i c a t i o n o f t h e P r a t y . e k a b u d d
;
h a s)
Rab-hbyor gzan-yan ma-rig-pa mam-par-dag-pas. hdu-byed
mam-par-dag-pa, hdu-byed mam-par-dag-pas, ma-rig-pa mam-par-
dag-pa ( = avidya-t)isuddhitah sarnskflra-visuddhih samshâm-visuddhito'
2 T h e p u r i f i c a t i o n of t h e B o d h i-
s a t t v a s,/ through the removal of the Obscurations on
the Paths of all the three Vehicles. This is the puri-
fication (i.e. the full realization) of t h e O m n i -
s c i e n c e i n r e g a r d of t h e P a t h .
[Tg. MDO. VI 200a... 8.] byah-chub-sems-dpaly
rnams~kyi theg-pa gsum-gyi lam-gyi sgrib-pa spans-pas
lam-ses-pa-hid rnam-par-dag-paho.
1
3 T h e a b s o l u t e p u r i f i c a t i o n of t h e
B u d d h a s, through the complete mergence in the
Unique Ultimate Essence and the removal of all the
Obscurations of moral defilement and of ignorance with
their residues. This is the perfect purification (i.e. the
realization) of t h e O m n i s c i e n c e i n r e g a r d
of a 1 1 t h e a s p e c t s of e x i s t e n c e (which
is peculiar to the Buddha alone).
[Tg. MDO. VI. 200a. 8b. I.] de~bin-g4egs-pa~
rnams-fyyi non-mons~pa dan ses-byahi sgrib-pa bag-chags
dan-bcas-pa mam~pa-thams-cad-du spans-pahi*phyir
sin~tu~rnam-par-dag~pa chos~kyi~dbyins-la
l
s~byun~ba~nid~ni
rna\m~pa-thams~cad~mk,hyen~pa''nid~1iyi rnam~par~dag~pa
yin.
2
VARIETIES OF THE PATH OF CONCENTRATED CONTEM-
PLATION VIEWED AS THE PROCESS OF ABSOLUTE PURIFICA-
TION. Kar. II. 30.
We have nine main divisions of the Path of Con-
centrated Contemplation which act as antidotes against
nine principal varieties of defilement that are to be
vidya-visuddhih) etc. etc. in regard of the whole 12 membered formula
of dependent origination which is a special object of cognition of the
Pratyekabuddha.
1 Ibid 254a. 8 sqq.ses-rab-kyi pha-rohtuphyin-pa mam-par-
dag-pas. bsam-gtan-gyi pha-rol-iu-phyin-pa mam par-deg-pa (=prajna
paramita-visuddhiio dhyana-paramita-visuddhih etc. etc.
2 This is the dharma-dhatu-visuddhi, Cf. "Doctr. of Pr.-Par/*
P- 45.
I l l
ANALYSIS OF
extirpated by means of concentrated trance.
1
(There
are altogether 81 varieties), beginning with the most
inferior of the inferior,the antidote against the grossest
of the gross form of Obscuration, and so on, up to the
highest of the high degrees of the Path removing the
most subtle of the subtle forms of defilement. (This
classification is put in correspondence with the nine
planes of Phenomenal Existence, viz. the World of Gross
Bodies or of Carnal Desire (1), the four degrees of trance
in the Sphere of Pure Matter or of Ethereal Bodies,
2
and
the four planes of the Immaterial Sphere.
3
[Don; 10b. 3.] dbye-na sgom-spah-skor-dguhi ghen-
po skpr-dgu yod. sgom-spah-chen-pohi chen-pohi gnen-
po-nas. chuh-huhi chuh-huhi ghen-po mam-dag sgom-
lam chen-pohi chen-pohi bar dgu yod.
The Path of Concentrated Contemplation, viewed as
the process of absolute purification refers to the nine
stages or planes ôf Phenomenal Existence) which have
been mentioned before. It appears in nine varieties,
the most inferior of the inferior and so on, as the anti-
dotes against the points to be shunned which have
likewise nine" varieties, the grossest of the gross and so
on, respectively. The said varieties are counted here in
each case separately or in successive
1
order. The Path
of Concentrated Contemplation appears thus as the cause
of the absolute and the other
4
forms of purification,
Owing to it these forms of purification are realized.
mm* \ [Ibid. 196a.
8-12.]
|. bhavana~heya = sgom-span. Cf". above, Chapter I. under
parikarman.
2 I.e. the 4 dhyanas in the rupa-dhatu.
3 Smpya-dhatu. Cf. 'Doctrine of Pr.-par*., pp. 24, 25, 42, 43.
On the connexion with the nine stages of the Bodhisattvas, Cf. ibid.
4 I.e.' the incomplete (prade&ikja=ni-ishe-ba) forms of purifica-
tion attained by the dravakas and the Pratyekabuddhas.
S Ast. 188. 2-3.
t HE ABHlSAMAYAtAMKARA
mi
[Sphut. 39a. 3-5.] hdod-pahi /efiams dan. bsam-
gtan dan. gzugs-med-pahi snomsKpar-hjug-pa dag ste sa
dgu-la mi-mthun-pahi phyogs chen-pohi chen-po-la-sogs-
pa mam-pa dguhi gfien-pohi ho-bor go-rim-bzin-du lam
chuh-huhi - chuh-hu-la-sogs-pa rnams-pa-dgu-rna\m-pa~
thams-cad dan cig-sos-su mam-pat-dag-pahi rgytx yin-
pahi-phyir rnam-par-dag-pa sin-tu-ba dan cig-sos zes-
byaho.
CONTROVERSY REGARDING THE PROCESS OF PURIFICATION.
Kar. II. 31.
There may be here an objection of the following
kind :
The order in which the
1
antidotes become originated
and the points to be shunned are removed is not correct
as given here.
1
If the points to be shunned are removed
in such an order that the grossest of the gross forms
comes first, jt would be suitable that the antidote (i.e.
the Path of Concentrated Contemplation) should become
originated in the corresponding order :first the highest
of the high (i.e. the most efficient) forms and so on
Indeed, a powerful enemy must be overcome by as
powerful an assailant.
2
And, accordingly, if the most subtle of the subtle
forms of defilement is removed last of all, the most
inferior of the inferior forms of the antidote ought
likewise to appear at the end.
3
For what reason is it
th^n indicated otherwise ?
This objection is refuted from the point of view of
Ultimate Reality in the sense that: in the aspect of the
Absolute there are no obstructions and no auxiliary
agents at all.
4
From the Empirical standpoint, the reply
1 Rnam-bsad. 179a. 1. ji-skadMad-pahi span-gfien sfa/e-
hgag-gi rim-pa mi-hthad^de.
2 Ibid. 17%. 1-2.dgra stobs-ldan-la gied-ma stabs-Idem dgos-
pa-ltar. de-la sgomspans chen-pohi chen-po-nas dah-por rim-gyis
hgag-na. gnen-po sgom-lam-ni chen-pohi chen-po-la-aogsrpahi rim-
can-du s%/e-ba hthad.
3 As a feeble enemy does not require a strong assailant lo
overcome him. Ibid.
4 Pane. II. 265b. 1. =Ast 188. 12.-5RnqncfttlT
274 ANALYSIS OF
5
is to be given in the form of a comparison with a
! washerman who uses the greatest effort in removing just
the most insignificant spots from a garment,
1
this being
an indirect indication that the order in which the anti-
dotes are to become originated is: the most inferior of
the inferior etc. (up to the highest of the high which
removes the most subtle forms of defilement). In such
a form we have an indication of the following:At the
final moment of the Path of Concentrated Contemplation
we have the intuition (which directly precedes the full
Enlightenment).
2
It represents the cognition of the
equality, the illusionary character of all elements of exist-
ence, through the negation of (the separate reality of)
knowledge and its object
3
in all the 3 Spheres of Exist-
ence'. It has thus the character of that which includes
all the antidotes (against the Obscurations). Thus, by
refuting the objection, i.e. by putting forth the final
moment of the Path of Concentrated Contemplation as
the highest of the highest forms of the antidote and by
ascertaining the essential nature of this intuition, we come
to a correct point of view regarding the absolute purifica-
tion of the
1
Buddha.
[Abhis. aloka, MS. 196b. 10197a. 3.] *3
[Tg. MDO. VI 20!b. 2
;
6.= Sphut 39a. 6-b. 3.] gnen-
pO'ni-chentrpo~la>-sogS"-pa yin-la. mi-mthun-pahi phyogs-ni
chun-nuhichun-nu-la~sogs~pa yin-pat-rigs-pa ma-yin-nam.
ji-ltar gzarihdu bstan ces rgol-ba~la. don-dam-par phan~par-
byed-pa dan gnod-par-byed-pargan-yan yod-pa ma yin-no.
1 Just as it is the most difficult task to remove the insignificant
spots from a garment, similarly, one must apply the highest, i.e.
the most efficient antidotes for the removal of the mont subtle forms
of defilement (at the end of the Path).
2 I.e. the vajropama-sarnadhi by which the most subtle forms
of defilement are removed. Cf. Uttaratantra, Transl. p. 223.
3 Pafic. II. 264b-2265a. 1.= Aft. 188. 2-11.
Calcutta Oriental Series No. 27
ANALYSIS
OF THE -
ABHISAMAYALAMKARA
(FASC. Ill)
BY
E- OBERM1LLER, Ph.D.
LUZAC & CO., *
46. Gr eat Russell Str eet,
; LONDON
1943
CHAPTER HI
Pr inted and published by J. C. Sar khel, Esqr .,
at the Calcutta Or iental Pr ess Ltd., 9, Panchanan
The Omniscience r egar ding the Objects of the
Empir ical Wor ld.
^"fcTT = thams-cad-ses-pa-fiid or 3TC<pnT = gzi-ses.
The nine characteristic elements of the Omniscience
regarding the Empirical World. (Summary, Kar. I. 10, 11.)
[Don. 10b. 5.] gzi-ses mtshon-byed-h^yi chos-dgu
yod-de.
1 The Omniscience in regard of the Empirical
World a s n o t t a k i n g i t s s t a n d i n P h e n o -
m e n a l Li f e , by virtue of highest analytic
wisdom.
STf^H j^T$l1%1W fâfFf = ses-pas
1
srid~la mi-gnas-pahi
gzi-ses.
2 T h e O m n i s ci e n ce i n r e g a r d of t h e P a t h w h i c h
d o e s n o t t a k e i t s s t a n d i n
H i n a y a n i s t i c N i r v a n a , b y v i r t u e of
C o m m i s e r a t i o n .
eppfl* *WT5rf%fiJRTT mfi$RJ = snm-rjes zi-la mi-gnas-pahi
lam-ses.
3 Th e Omni sci ence in regard of t he Empi ri cal Wor l d
possessed by t he Hi nayani st Saint w h i c h i s f a r
f r o m t h e U l t i m a t e R e s u l t i. e. t he Climax
of Wi s dom.
= hbras-yum-la rih-bahi gzi-ses.
4 T h e Omn i s ci e n ce i n r e g a r d of t h e Emp i r i ca l
Wo r l d p o s s e s s e d b y t h e Bcd h i s a t t v a w h i c h i s n e a r
t o t k e s a i d R e s u l t .
ne-bahi
gzi-ses.
5 The Omniscience in regard of the Empirical
World which is "fettered" by the differentiation of
separate entities
2
a n d i s a p o i n t t o b e
s h u n n e d .
1 Sic in Kar. 1, 10 metris causa for ses-mh-kyis prajnayq-S"
2 Cf. Bodhicaryavatara, IX. 49.vina sunyataya
baddham utpadyate punah.
\
279 ANALYSIS OF
y
bcins-pahi mi~mthun~phyogs-h.yi gzi-ses.
6 T h e Ma h l y a n i s t i c Omn i s ci e n ce r e g a r d i n g t h e
Emp i r i ca l Wo r l d wh i ch i s t h e a n t i d o t e
a g a i n s t t h e d i f f e r e n t i a t i o n o f
s e p a r a t e e n t i t i e s
^ j 5 ^ f
hdzin-gyi gnen-pos zin-pahi gnen-po-phyogs-htji bzi~ses.
1 T h e T r a i n i n g for the real realization of the
Omniscience in regard of the Empirical World.
^ i R H # T : = gzi-ses~sbyor~ba.
8 The character of this Training,t h e c o n c e n
t r a t i o n u p o n t h e U l t i m a t e U n i t y ("the
Equality") of all the elements of Existence.
SpftT^r ^m^j = sbyor-bahi hdzin-stafis
1
mnam~pa-nid.
9 T h e P a t h of I l l u m i n a t i o n in the
aspect of the Omniscience regarding the Empirical World.
f F H ^mthon-lam.
SUMMARY OF CHAPTER III
ACCORDING TO ABHIS. ALOKA.
Thereafter, (i.e. after the exposition of the Omnis-
cience in regard of the Path, the Sutras) demonstrate the
Omniscience in regard of the Empirical World, because
the full realization of the Omniscience in regard of the
Path is impossible without the full cognition of the objects
of the Empirical World (and their essential nature).
First of all, we have it indicated that, owing to the
knowledge, by means of transcendental analysis, of the
miseries of Phenomenal Existence on one side, and
owing to the fact of being in the power of love, i.e.
of the Commiseration pursuing the weal of the living
beings on. the other, the Bodhisattvas d o n o t t a k e
t h e i r s t a n d
1 n e i t h e r i n t h e P h e n o m e n a l
W o r l d ,
2 n o r i n t h e H i n a y a n i s t i c N i r v a n a ,
respectively.
1 *"The manner of apprehension and appreciation." hdzin-
sikins is an especially Tibetan term.
THE ABHISAMAYALAPCARA 279
This is intended to show, in the form of a reverse
concomitance,
1
that (such Wisdom and Commiseration)
do not exist with the Sravakas and Pratyekabuddhasi
Thereafter, in order to confirm this, it is shown, by
means of direct and of reverse concomitance
2
t h a t -
Owing to the views maintaining the differentiated,
reality (of the separate entities)
3 the knowledge of the Hinayanists i s f a r f r o m
t h e U l t i m a t e R e s u l t which is the Climax
of Wisdom in its fully accomplished form, and that owing
to the absence of a consideration in favour of this
differentiated reality
4 the knowledge of the Bodhisattvas i s n e a r t o
t h e s a i d r e s u l t . In this sense, (the knowledge
of the Hlnayanist which is characterized by) the apprecia-
tion of the reality of separate entities and (the knowledge
of the Bodhisattva) which is free from this appreciation
are indicated as
5 a p o i n t t o b e s h u n n e d , a n d
6 t h e a n t i d o t e of i t , respectively.
Thereafter, in a direct form, we have the exposition
of
7 t h e T r a i n i n g of t h e B o d h i s a t t v a s
in the contemplation of the said two kinds of knowledge.
Thereupon, after an indication of
8 t h e U n i t y ( E q u a l i t y ) of t h e e l e -
m e n t s of e x i s t e n c e which characterizes the
said Training, we have the last topic which is
9 t h e P a t h of I l l u m i n a t i o n a,s an
object to be meditated upon.
(These nine topics are dealt with in the Atfasahcesrika),
beginning with the passage of the eighth chapter
3
:
"The reverend Subhuti said'* etc., and up to the passage
in the ninth chapter
4
;"There is no element of existence
whatsoever that could be caused to spring forth into exis-
tence or (on the contrary) that could be annihilated. Such
is, O Subhuti, the Bodhisattva's, the Mahasattva' s Climax
of Wisdom/*
In such a form we have (in the Astasdhasrik,d) the
exposition of the Omniscience in regard of the Empirical
1 vyatire\a. Cf. below.
2 anvaya-vyatirelia.
3 189. 18.
4 203. 16-18.
280
ANALYSIS OF
K
f e
a t S h i
a cce s s i b l e to the
^
5vak
- * *
[Abhis. aloka, MS. I9a. 3-16.]
1
STfT^TT
I For the Tib. version Cf. Appendix,
Detailed Analysis of the Elements charac=
terizing the Omniscience in Regard of the
Empirical World,
I. The Omniscience in regard of the Empirical
World which does not take its stand in the Pheno-
menal World. ^cfTSrf^fficf cf^piif-srid~pa-la mi-gnas-pahi
gzi-Ses. Kar. III. 1. (22).
Definition; The Wisdom of the Mahayanist Saint
which agrees with the
1
Hinayanistic faculty of cognition.
It is governed by the Great Commiseration and directly
cognizes (the 16 aspects peculiar to the four Principles of
the Saint),Evanescence and the rest.
1
[Don. 11a. 1-2.] thabs snin-rje-chen-pos zin cin mi~
rtag-sogs gan-run mfion-sum-du-rtogs~pahi iheg-dman-gyi
rtogs-rigs-su gnas-pahi theg-chen hphags-pahi rnkhyen-pa.
Varieties: The Paths of Illumination, Concentrated
Contemplation and the Ultimate.
[Ibid.] dbye-na mthon sgom mi~slob~lam gsum yod.
Case fdlling under the definition : The Mahayanistic
Path of Concentrated Contemplation which represents the
direct cognition of the sixteen aspects of the four Princi-
ples of the Saint, that of Evanescence etc.
II. The Omniscience in regard of the Path which
does not take its stand in Hinayanistic Nirvana.
mm%r$t%m ^vftmJ = zi~la rni~gnas-pahi lam~ses Kar. III. 1.
(23).
Definition : The process of intuition of the Maha-
yanist Saint which refers to the Empirical Reality and
belongs to the character of cognition owing to which the
finality of Hinayanistic Nirvana is denied.
[Don. lla. 2-3.] hun-rdzob-la Itos-pahi zi-mthah
hgog-byed-fyyi rigs-su gnas-pahi theg-chen hphags-pahi
mnon-rtogs.
Case jailing under the definition : The Great Com-
miseration of the Bodhisattva abiding on the Path of
Concentrated Contemplation.
1 Cf. above and "Doctrine of Pr.par.," p. 18 and p. 66.
282 ANALYSIS OF
[Ibid.] mtshan-gzi theg-chett sgom4arn~pahi fgyud-
kyl snifi-rje Ita-bu.
The term "the Omniscience in regard of the
Empirical World which does not take its stand on the
Hinayanistic Nirvana out of Commiseration'* is not
suitable (because such a kind of knowledge represents
essentially the Omniscience in regard of the Path). It is
not therefore of the same kind as the preceding form.
[Ibid. I la, 3-4.] snin-rjes zi-la mi~gnas~pahi gzi-ses
mUruh-bas-sha-ma dan mi-hdraho.
Varieties: The three forms of Great Commiseration
of the Mahayanist Saint,
1
the Mental Effort for
Enlightenment etc.
[Ibid.] dbye-na theg-chen hphags-pahi snih"r')e-
chen-po gsum dan sems-bsfyyed sogs-yod.
THE TWO FORMS OF OMNISCIENCE MENTIONED ACC. TO
THE ABHIS. ALOKA.
The Climax of Wisdom peculiar to the Buddhas and
the Rodhisattvas is of a highly transcendental nature.
Indeed, it cognizes the unity of all the elements of exist-
ence in the present, past, and future in, the sense of not
being liable to origination. It cannot therefore be acces-
sible to the $ravakas etc.
This Wisdom is not restricted
N e i t h e r t o t h i s s h o r e , i.e. to the Pheno-
menal World, since (the Mahayanist Saint, being
possessed of) transcendental analysis, perceives the
defects (of worldly existence and does not become
attached to the latter).
No r t o t h e o p p o s i t e s h o r e , i.e. (the
Hinayanistic) Nirvana, because (the Mahayanist Saint),
being possessed of Commiseration, works for the' weal of
the living beings (and does not abide in egoistic peace).
No r t o s o me i n t e r s p a ce b e t w e e n
S a m s a r a a n d Ni r v a n a , because (such a
middle-point) does not exist in reality.
2
1 These are: (1) The Commiseration which is directed upon

the elements of existence of an individual (chos-la dmigs-pahi snin-
r;e), (2) the Commiseration which is characterized by the negation
(of the separate reality of the defiling elementsdmigs-med-la
dmigs-pahi snin-rje} and (3) the Great Commiseration directed upon
the living beings as such (sems-can-tsam-la dmigs-pahi snin-rje).
2 Sphut, 40a. I. has here : go-rim-bzin-du Hag-pa dan
chad-pahi mishan-nid dan de-dag-gi bar-na mi~gnas~pas.~~lt is not
THE ABHiSAMAYALAMKARA 283
The words (of the Sutra)
1
: "owing to perfect puri-
fication" mean : "owing to the absence of a considera-
tion in favour of the separate reality of both Samsara and
Nirvana/'
Here, with reference to the (Hinayanistic) Omnis-
cience in regard of the Empirical World, this is a
reverse concomitance from which we may know by
implication
2
that the highest wisdom of the ^ravakas etc.
is far from the true Climax of Wisdom, being bereft of
the cognition of the unity of the elements in the present,
past and future, and is of a limited nature,"' This
wisdom being devoid of commiseration and transcen-
dental analysis, is restricted to either Nirvana (in the
Hlnayanist sense) or to the Phenomenal World, inasmuch
as (the Hlnayanist) perceives (a difference between) Ens
(Samsara) and Non-ens (Nirvana).
4
[Abhis. aloka, MS. 197b. 12198a. 3.]
[Ibid. 198a. 5-9.]
restricted, neither to Samsara nor to Nirvana which have respectively
the character of enduring existence (sasvata) and of complete
annihilation (uccheda), nor to an interspace between the two.On the
unreality of this "interspace" between sasvata and uccheda, cf.
chapter I under atyanta-sunyata in jnana-sambhara '.-taira uccheda-
sasvata-antayor madhye na tad asti Jîmcid etc.
1 Ast. 189. 21.
2 Cf. Prof. Th. Stcherbatsky, Buddhist Logic, vol. I. p. 115.
3 In such a sense we have to understand the expression sva-
adhigama-matra. Rnam-bsad, 182a. 5.nan-ran-rnams-kyi ni-tshe-
bahi tshul-du-ran-gis rtogs-pa tsam-gyi etc. ni-tshe-ba is the
equivalent of pradesik.a> Cf. below ad. Kar. V. II. and Uttaratantra,
Transl. p. 142.
4 Acc. to the Mahayana tradition the Hinayanistic Nirvana is
a Non-ens. Cf. Uttaratantra, Transl. p. 145.
5 The Tib. gives here the equivalent lkog-tu-gyur-pa by which
the term parofasa is usually rendered. Cf. my Index of Nyayabindu
and Tiki, s.v. On the uncognizable nature of the Buddha and his
Omniscience cf. "Buddhist Logic", vol. I, pp. 107 and 108.
284
ANALYSIS OF
fJT*rti%
[Sphut. 39b. 5-40a. 4.] dus-gsum-pahi chos-rnams.
skye-ba-med-pahi mam-pa mham-pa nid-du Hogs-pas
sahs-rgyas dan byah-chub-sems-dpah-rnams-la he-bar-
gyur-par hdod-pahi ses-tab-kyi phok-rol-iu-phyin-pa gah-
yin-pa de-ni. ses-rab-fyyis tshve-rol-gyi mthah hk.hor-ba dan
shih-rjes pha-rol-gyi rnthah mya-hani-lais-hdas-pa-ste go-
rim-bzin-du rtag-pa dan chad-pahi mtshan-nid dan de-dag-
gi bar-na yah mi-gnas-pas srid-pa dan zi-ba-la mi-gnas-
pa yin-no, kun-ses-pa-hid-k.yi sfaabs-las bzlog-ste bstan-
pas nan-thos-la~sogs~pa-la dus gstim mham-pa-hid-du ses-
pa med-pahiphyir yah-dag-pahi ses-rab-kyi pha-rol-tu-
phym-pa dan rin~bar-gyur-pas rah-gi rtogs~pa-tsam~gyi
ses~rab-k,yi pha-rol-tu-phyin-pa-snin-brtse-ba dan ses-rab
dah-hbral-b&hi-phyir dhos-po dan dhos-por dmigs-pa-nid-
kyis hkhor-ba dan mya-nan~las-hdas-pa-la gnas-pa yin par
ses-par~byaho.
1
Limits (of both the forms of Omniscience mentioned) :
They begin with the first Stage of the Bodhisattva and
end with the tenth,
[Don 1 la. 4.] hdi gnis-kyi sa-mtshams sa dah-po-nas
sa-bcu-pahi bar-du yod.
I I I . The Omniscience in regard of the Empiric al
Wo. I d whic h is far from the Ul timate Resul tthe
Cl imax of Wisdom. ^^c Tfl T^^Tt^ ^^fi
la rin-bahi gzi-ses.. Kar. III. 2 a, b. (24).
Definition: The transcendental wisdom directly
cognizing the fact of impermanence (or evanescence) and
the other (characteristic aspects of the four Principles of
the Saint), which is bereft of Great Commiseration and
is *'fettered*' by the realistic views (in regard of the
separate entities).
[Don. lla. 5-6.] mi-rtag-sogs mhon-sum-du rtogs-
pahi ye-ses gafi snih-rje-chen-po dan bral zih bden-hdzin-
gyis bcih-bahi gzi-ses de hbras-yum-la rih-bahi gzi-ses-
kyi mtshan-nid.
1 Pane. II. 267b. 4-7.= Ast. 189. 18-20.
285
Varieties: The Omni sci ence in, r egar d of t he
Empi ri cal Wor l d as t he cogni t i on of t he fact of i mper ma-
nence et c. , a s i t i s p e c u l i a r t o t h e
5 r a v a k a s, and the
1
Omni sci ence of t he same kind
a s t h e p r o p e r t y o f t h e P r a t y e k a-
b u d d h a s. *
[Ibid. lla. 6.] dbye-na nan-rah
1
rgyud-k.yi mi-rtag-
sogs rtogs pahi gzi-ses-sogs yod.
Limits: Begins wi t h t h e H i n a y a n i s t i c
P a t h of I l l u m i n a t i o n and cont i nues to exist up
to t h e a t t a i n m e n t o f A r h a t s h i p (including
t he St age of t he Ar hat as well),
[Ibid. lla. 6-bl.] sa-mtshams theg-dman mihoh-lam-
nas dgra-bcom-pahi bar-du yod.
I V. The Omniscience in regard cf the Empiric al
Worl d whic h is near to the Cl imax of Wisdom as the
Ultimate Result. W^liTran^WiWcf f^fiR = hbras-yum-
la ne-bahi gii-Ses. Kar. HI 2c, <i (25).
Definition: The Wisdom of the Mahayanist Saint
which agrees) with the Hinayanistic faculty of cognition.
It is governed by the Great Commiseration and by the
Highest Wisdom directly perceiving the Non-substantiality
(Relativity) of all elements of existence, and cognizes the
fact of impermanence and the other (aspects of the four
Principles of the Saint).
[Don. l i b. 2.] snih-rje-chen-po dan stoh-hid mhon-
sum-du-rtogs-pahi ses-rab 'kyis zin-pahi mi-rtag-sogs gah-
run rtogs-pahi theg dman-gyi rtogs-rigs-su-gnas-pahi theg-
chen hphags-pahi mkhyen-pa de. hihras-yum la ne-bahi
gzi-ses-kyi mtshan-nid.
Varieties: T h e Ma h a y a n i s t i c P a t h s of I l l u m i -
n a t i o n , C o n c e n t r a t e d C o n t e m p l a t i o n ,
a n d t h e U l t i m a t e .
[Ibid. lib. 3.] dbye-na theg-chen-gyi mthoh sgom
mi-slob-lam gsum yod.
Limits: Begins wi t h t h e M a h a y a n i s t i c
P a t h o f I l l u m i n a t i o n and cont i nues up t o
t h e ' S t a g e o f B u d d h a h o o d (including
t he latter itself).
I fian-ran is an abbreviation for nan-thos dan ran-rgtjah
2
286.
ANALYSIS OF
[Ibid.] sa-mtshams iheg-chen
kî sahi bar-ro*
mthoh-lam-nas sahs-
T HE OMNISCIENCE IN REGARD OF THE EMPIRICAL WORL D
WHICH IS FAR FROM THE CLIMAX OF WLSDOM AND THAT
WHICH IS NEAR TO IT ACCORDING TO THE ABHI S. ALOKA.
Wh e n an object, miraculously pr oduced by a
magi ci an, makes its appear ance, a person t hat does not
know t he t rue nat ur e of such an object, i magi nes it to be
real and does not possess t he not i on of its bei ng devoi d
of an essence of its own. In a similar manner , t he Sra-
vakas et c. , bei ng depr i ved of a spiritual t eacher and of
t he right means of act i on,
1
cogni ze (the el ement s of
existence) as havi ng a separ at e differentiated reality.
Owi ng t o t he pr esence of this realistic concept i on, i . e. of
an **a t t a c h ' m e n t " (t owards t he phenomenal ele-
ment s) whi ch is essentially i ncorrect , t he Hl nayani st s do
not possess t he knowl edge of t he t rue nat ur e of t hi ngs,
2
and t he cogni t i on of t he Ul t i mat e Tr anscendent al Uni t y
(of t he Universe) does not exist wi t h t hem. The y are
t herefore f a r f r o m t h e M o t h e r o f t
#
h e
B u d d h a (the Cl i max of Wi sdom) .
On t he cont rary, t he Bodhi sat t vas have compl et el y
done away wi t h t he differentiation of separ at e ent i t i es
whi ch is t he cause of t he error of realistic i mput at i on.
3
Wi t h t hem t he full cogni t i on of Mat t er and all t he ot her
el ement s of exi st ence means t h e c o g n i t i o n of
t h e i r U l t i m a t e U n i t y . For t hi s reason t h e y
a r e n e a r t o t h e M o t h e r o f t h e
B u d d h a .
[ Abhi s. al oka, MS. 198b. 5-13,]
1 Cf. above Chapter I (nirvedha-bhagiya in general and satn-
parigraha).
2 Rnam-bsad, 183a. 5-6. dnos-pohi no-bo bden-ston spros-hral
mi ses-pa-rnams-la.They do not know trie true essence of things
which is the negation of all separate reality and of all plurality
whatsoever,
3 Cf. Uttaratantra, Transl. p. 171.
287
[Sphut. 40a. 6-b 5.] sgyu-ma-mhhangyis sprul-bahi
dnos-po $nan~ba-la dehi rah-gi-ho-bo mi-ses-pas< dnos-
por mhon-par~en~pa~nid-]iyis no-bo-ntd-med-par mi-snan
ba-bzin-du dge-bahi bses-gnen~la-sogs-pm thabs-m^has-pa
dan-brahbahi-phyir dnos-po mtshan-ma-dan-ldan-par
rtogs~pas nan-thos4a-sogs~pa dnos-pohi no-bp mi-ses-pa-
rnams-la mnam-pa-nid-lî ye-ses de med-de. dehi-phyir
de-dag4a rgyal-bahi yum tin-bar-gynr-te, byah-chub-
sems-dpah dus-rin-mo-zig-nas dge-bahi bses-gfien yah-
dag-par mgu-bar-byas-pahi man-hag phyin-ci-ma-log-pa-
can-bden-parghis-la rten-pahi thos-pa-la-sogs-pahi ses-
pa skye~bahi thabs-la-mkhas-p0s dhos-por mnon-par-zen-
pahi hkhrul-pahi mtshan-ma bsdl-ba-rnams-la-ni gzugs-la-
sogs -pahi chos yons-su-ses-pm de-nid mnam-pa-fiid-du
yons-su-ses-pa yirt-te, dehi-phyir de-dag-la yum-hdi yah-
dag-par ne-bar-hgyur-ba (ho).
1
1 Pane. II. 267b. 7-268a. 6. = Ast. 189. 22-190.7.In the Rnam-
bsad this passage of the Sphut is put into the form of a chain of
syllogisms ace. to the methods of "sequence and reason" (thai phyir).
So we have : (1) The 5ravaka and Pratyeka Buddha Saints are far
from the Climax of Wisdom, because with the Sravakas etc. who
do not know the true nature of things, i.e. their Relativity and
Ultimate Unity, the Knowledge of the Unity (jthe equality and
relativity) of present, past, and future does not exist, (nan-ran
hphags-pa de-dag-la rgyal~bahi~yum rin-bar-gyur-to. nan~thos-la-sog&
pa dnos-pohi no bo bd&n-stoh sprosbral mi-ses-pa-rnams-la dm
gsum nmam-pa-nid-lftfi yes-ses rned-pa dehi-phyir)^ (2) This is right
(i.e. it is right that the knowledge of the relative character of
present, past, and future does not exist with the Hlnayanists, because
they cognize all the (empirical objects) as endowed with a separate
differentiated reality (der-ihal de-dag-gis dnos-po bden grub-\yi
mtshan-ma-dan-ldan-par rtogs-pas-so). (3) This <is right (i.e. it is
right that the Hmayanists cognize the empirical objects as having a
separate reality), because they cognize only the unreality of the Ego
and are deprived of a spiritual teacher etc. who could show them
the subtle aspect of Impersonality (i.e. the unreality of the separate
elements) and are likewise bereft of skill (der-thal gan-zag-gi bdag-
med-tsam rtogs par zad-kyi. bdag~med phra^mo ston-pahi dge-bahi
bses~gfien-la-sogs-pa-thabs~mk.has pa-dan bral-bahi-phyir). As we see,
the reason of the first syllogism becomes the thesis of the second,
and so on.
288 ANALYSIS OF
V. The Hl nayanistio Omniscience in Regard of
the Empiric al Worl d as a Point to be shunned, f^Pijjf
^ J f R = mi-mthun-phyogs-\yi gzi-ses. Kar. III. 3. (26).
Definition: The knowledge of the Empirical World
possessed by the Hfnayanist Saint. It is bereft of the
Great Commiseration and of the Highest Wisdom cogni-
zing Relativity, and is "fettered** by realistic views.
[Don. 11 b. 4-5.] thabs shih-rje-chen-po dan ston-
hid ftogs-paihi ses-rab-dah-bral zih bden-hdzin-gyis-bcin-
bahi theg-dman-gyi gzi-ses de. mi-mthun-phyogs-ky^
gzi~ses~kyi mtshan-nid.
It is spoken of as a point to be shunned, since it is
not suitable for the Bodhisattva to enter
1
the Hinayanistic
Path.
[Ibid,] theg-dman-gyi lam-byah-&ems-k.yis skyed mi
ruh-bcm mi-mthun-phyogs zer-ro.
THE HINAYANISTIC KNOWLEDGE AS A POINT TO BE
SHUNNED ACC. TO THE ABHIS. ALOKA AND THE SPHUTARTHA.
The achievements of the ^ravakas etc. which are far
from the Climax of Wisdom represent by themselves an
antidote (against the defiling forces). However, (as the
Hinayanists in their activity) start from an incorrect point
of view, viz. a realistic conception (of the separate
entities), their cognition is to be rejected by the Bodhi-
sattvas and must therefore be regarded as a point to be
shunned.
With regard to the Non-substantiality of the five
groups of elements, the material etc., with regard to the
nature of all the elements relating to the present, past,
and future which appear as influenced by defiling
agencies, as free from such influence, and as being of
both kinds, and with regard to the realization of Charity
etc and the 37 characteristic features of Enlightenment,
(the Hinayanists) start from an incorrect point of view,
as they possess a realistic conception of the said items.
Their knowledge is therefore a point to be shunned.
Indeed, (owing to these incorrect realistic views), they
are incapable of intuiting the true essence
1
of the elements
which is the monistic Absolute.
1 Lit. "Is not suitable to produce (bakyed) the Path of the
Hlnayanist."
289
[Ibid. 199b. 5-10.
[Tg. MDO. VL203b. 6-7.] de-ltar yum-las rih-bar rjes-
su-bsgrwb-pa ni nan~thos-la-$ogs-pa~rnams~kyi gnen-po~
nid yin yah dnos-por dmigs-pa phyin-ci-log-tu hjug-pa+
fiid-kijis, span-bar~bya~ba yin-pahi-phyh byan-chub-sems-
dpah~mams~fyyi mi-ntthun-pahi phyogs yih-par bstan-
pahi"phyit\
[Sphut. 41a. 1-3.] gzugs-la-sogsrpa dus-gsum-pahi
chos zag~pa-dan-bcas-pa dan zag-pa-med-pa dan
gnis~k
a
hi no-bo dnos-por ma-gyut-pa thams-cad-la,
dnos-por dmigs-pa-nid-kyis gzan-gyfe \un-brtags-pahi
bdag-la-sogs-pa sloh-pa-nid-du lta-ba} dan. sgrub-pahi
hdu-ses-ni de-dag-gi gnen-po yin-na yah phyin-ci-log-lu
zttgs-pa-nid-liyis spah-pa-bya-ba-yin-pahi-phyir mi-mthun-
pahi phyogs yin
2
V a r i e t i e s a n d L i m i t s : A r e t h e s a m e a s
t h o s e o f t h e
1
H i n a y a n i s t i c O m n i -
s c i e n c e v i e w e d a s b e i n g f a r f r o m
t h e U l t i m a t e R e s u l t .
7 "
1 The views maintaining the Unreality of the Ego as imagined
by others (i.e. the heretics). This is the meaning of sunyaia ace. to
the Hinayana.
2 Pane. II. 268a. 6b. 7,de-nas tshe-dan-ldan-pa $a~rihi-bus.
tshe-dan-ldan-pa Rab-hhyor-ia hdi-sTâd cessmras-so,........gzugs ston*
paho zes-bya-bar hdu-ses-na chag8~paho...,,,t,.rnaTn~pa-iham8-cad~
mk.hyen-pa-nid~k.yi bar-du-ston-paho zes-bya-bar hdu-ses-na chags-
baho. Ibid. 268b. 7-8.hdas-pahi chos-rnarns- la hdas-pahi chos
zes-bya-bar hdu-ses-na chags paho etc. Ibid. 269a. 1-6.shyin-pahi
pha-rol-iu-phyin-pa-la spyod~na chags-paho etc.Asf. 190. 10-15.*
ftfR-
m-
^": | etc. etc. Attachment (sanga) is the realistic conception of
the Hinayanist which must be shunned.
290 ANALYSIS OF
[Don, 11 b. 5.] dbye-ba sa-mtshams-mams nn-bahii
gzi-ses dah-hdraho.
VI. The Mahay an istic Omniscience in Regar d of
the Empir ical Wor ld as the Antidote (against Realistic
Conceptions). SftPTsPJ$f 5f^[iR = gnen-pohi phyogs-kyi
gzt-ies. Kar. 111. 4. (27).
Definition : The Mahay anist Saint's Omniscience in
regard of the Empirical World which is governed by Skill,
the Great Commiseration, and by the Highest Analytic
Wisdom, directly cognizing the principle of the Non-
Substantiality (and Relativity) of all elements of existence.
[Don. l i b . 6-12a. l . j thabs sfiin-rje-chen-po dan
sdon-nid mhop-swm-du-rtogs-pahi ses-rab<-kijis zin-pafai
theg-chen hphags-rgyud-kyi gzi-ses de. gnen-po-phyogs-
kyi gzi-ses~k.yi mishan-nid.
Varieties and Limits: A r e t h e s a m e a s
w i t h t h e O m n i s c i e n c e i n r e g a r d o f t h e
E m p i r i c a l W o r l d w h i c h i s n e a r t o t h e
U l t i m a t e R e s u l t .
[Ibid.] dbye-ba sa-mtshams hbras-yum-la ne-bahi
gzi-ses dan-hdraho*
THE OMNISCIENCE IN REGARD OF THE EMPIRICAL WORLD
VIEWED AS THE ÂNTIDOTE ACCORDING TO THE ABHIS. ALOKA
AND THE SPHUTARTHA.
With respect to the practice of Charity and the other
(Transcendental Virtue), the Bodhisattva has no consi-
deration in favour of an, Ego (as the
1
agent that brings
to accomplishment the said virtues) etc.,this because
he knows t h e r e l a t i v e ch a r a ct e r
1
of
s u b j e ct , o b j e ct , a n d a ct . Owing to this
cognition of his he has himself a firm stand in the Path
towards Enlightenment
2
and can incite others to enter
this Path.
(This activity of the Bodhisattva), starts from a correct
standpoint and is to be adopted, since it repudiates all
1 Lit. "the perfect purity'* (tri-mandala-visuddhi). Cf. above,
Chapter I. under samnahG-pratipatti and prasthana-pratipatti.
2 Rnam-bsad, 186a. 2.bdag-med~par mnon sum-du rtogs-pas
rait gnas-pa he has himself a firm stand in the Path through the
cognition of nairSitnya.
THE ABHlSAMAYALAfVtKARA
291
t he gross forms of at t achment (i.e. realistic views). It
represent s t herefore t he ant i dot e (against t he Obscura-
tions), what soever t he case may be .
As r egar ds t he ment al activity whi ch has for its object
t he Buddha et c. , it is likewise an ant i dot e, i nasmuch as
it is t he cause of t he accumul at i on of Vi r t ue. I t i s
n o t h o w e v e r a c o m p l e t e a n t i d o t e i n
a l l c a s e s , since it bear s t he char act er of at t ach-
ment , albeit o f a v e r y s u b t l e k i n d .
[Abhi s, al oka, MS. 200a. 6-1!.]
[Sphuf:. 41a. 4-6.] hkhor-gsum mam-par ~ dag-pas
sbyinrpa-la-sags-pa4a bdag-med-par rtogs-pas
2
ran dan
gzan-sbyor-ba-ni.
3
yawi-dag-par-zugs-pahi-phyir dan chags-
pahi tshogs-I^yi gnas thams-cad bkag-pas
A
blah-bar-bya-ba
yin-pahi-phyir. rnam-pa-thams-cad-du ghen-po-yin-no,
de-bzin-gseg&'pai-la-sogs-pa-la phyag-hrtshd]-ba-la-sogs-pa-
ni bsod-nams-kyi tshogs-kyi tgyu yin-pa-nid-kyis ghen-po-
yin mod-kyi. chags-pa phra-mohi no-bo-nid-kyis mam-pa
thams-cad-du ma-yin-pas. mi-mthun-pahi phyogs-yin-no.
5
WHY IS ATTACHMENT, EVEN IN A VERY SUBTLE FORM, A
POINT TO BE SHUNNED? Kar. III. 5a, b.
/ All the different categories of elements, the subjective
1 We find the expression para-niyojana (or cnya-niyojana) also
in Chapter IV. Kir. 36, 40.
2 Pane. II. 27la. 3.bdag-ni sbyin-pahi pha-rot-tu-phy:n~pa-la
spyod do zes-bya-bar rnam-par-rtog-par mi-hgyur-ba.He will not
think : It is I who am practising the Transcendental Virtue of
Charity.
3 Ibid. 271b. I.de-ltar yan-dag-par-bston-par-bya. yaA-dag-
par-bsh*l~bar-bya etc. Ast. 191. 2 2 . - - ^ ^f^f
r ^ftfq^r r etc.
4 Pane. II. 271b. 4.= Ast 191. 4.f
5 Pane. 1L 271b. 5. scjq.Rab-hbyor de-bas-na k^yodla chags-
pahi rnam-pa de^baB-Jân phra-ba bstatl^par-byas. Ibid, 271b, 7,=
Ast. 191. 10 sqq.
292 ANALYSIS OP
as well as the objective a r e b y t h e i r n a t u r e
d e v o i d of a n e s s e n c e of t h e i r o w n .
S u ch i s t h e i r p r o f o u n d c h a r a c t e r .
Therefore, every realistic view, in whatsoever form it
may be, even if it is a very subtle form of attachment
(towards empirical entities) is a point to be shunned.
[Sphut. 41a. 6b. 1.] yah ji-ltar chags-pa phra-mo
rni-mihun-pahi phyogs yin ze-na ....gah-gi-phyir chos-
hyi rigs-mams hobo-hid kho-nas stoh-pas. de-dag zab--
pa yin-pa dehi-phyir
1
de-bzin-gsegs-pa-la dmigs-pa yah
mi-mthun-pahi phyogs yin-no.
2
How CAN THE SUBTLE FORMS OF ATTACHMENT BECOME
REMOVED? Kar. III. 5c, d.
From the point of view of Logic, the origination of
all these empirical entities is proved to be inconsistent.
There is no reason for regarding them as becoming
originated from different causes (owing to which they
could appear as having a different nature).
1
And, (this
being so), there can be no differentiation of the said
entities from the standpoint of Absolute Reality. We
have thus to maintain one unique essence (of the
elements). '
As we become thus convinced that Matter and all
the other elements of existence have one unique essence
which is just the absence of differentiated reality,
4
we
come to the cognition of the ultimate identity of subject
1 Pane. II. 272a. 4-5.bcom-ldan hdas ses-rab-kyi pha-rol-iu-
phyin-pa-ni zab-ho, bcom4dan~hdas-kyis bkah-stsal-pa Rab~hbyor
chos ihamscad rah-bzin~gyis dben-paht-phyir, = Ast. 192. 1-8 sqq.~~~
2 = W
3 C f. Mu l a - m a d h y a m i k a , I. 1. na stiato napi parato
etc. Compare L o k a 111 a-s t a v a, verse 13. (IHQ., vol. VIII,
2.}na svato napi parato na dvabhyam jay ate katham, and
G a u ^ a p a d a l V . 22.svato tia parato va pi na himcid Vastu
jay ate.
4 Cf. Uttarataiitra, Transl. p. 168.
and object. When this kind of cognition becomes origi-
nated, the different forms of attachment which have been
mentioned before, (including) those of a very subtle
character, become removed.
[Abhis. aloka, MS. 201b. 7^ 13.] *& *F*tft
[Sphut. 41b. 2-3.] ho-na ji-ltar span ze-na. gzugs-la~
sogs-pahi chos thams-cad rah-bzin gcig-pa t^ho-naste.
hdi~ltaste, rah-bzin-med-pa zes ses-pa dah ses-bya mnam~
pa-nid-dxx gcig-par yons-su-fes-pa-nd chags-pa spah-ba
yin-no.
1
THE ESSENCE OF THE ELEMENTS IS HARD TO BE
COGNIZED. Kar. III. 6a, b.
Now, for what reason is this essence of the elements
regarded as profound? This essence is spoken of as
being accessible to the intuition of the Saint at the time
of intense concentration,
2
and as something which it is
impossible to cognize
1
through ordinary empirical
knowledge.
3
Indeed, the objects which are perceived by
all the different forms of empirical consciousness
1
are
excluded and denied an independent reality. This
negation in its turn points to the identity of subject and
object (from the standpoint of Ultimate Reality). For
this reason, (the Unique Essence of the elements) is of
such a profound nature that it is akin to space (owing to
the fact of its being undifferentiated,).
6
I Pane, II. 272a. 6-7.Rabhbyor hdi-ni deltar chos-hyi ran-
bzin~ni gnis ma-yin-te. c/ios-^t/l ran-bzin-ni gcig tu-zad-do etc.
Ast. 192. 17-20.q- f| i*j% | wr f f t T^T f| g*j% 3 3 w
\
2 Rnarn-bsad, 187a. 5.hpha%s-pahi mfiam-bAag-gis gzigs~par~
bya ba yin. Cf. Uttaratantra, Transl. p. 237.
3 Rnam-tasad, 187a. 5.iha-snad-pahi ses-pas Hogs-par dk.ah-
ba-nld-du bsad-pa (-vaiyavahdriiia-jfianena durbodha ex)a Tâthiid),
4 Ibid. 187a. 6.dban-ses~la~sogs-pa ( = tndriya-jnanadi).
5 Cf. above, Commentary on Kar. II. 31. Compare Gauda
pada, Kar. IV. 1.Notice the expression jnanena jneya-abhinnena
294 ANALYSIS OF
THE ABHISAMAYALAiyiKARA 295
[Sphut. 41b. 3-5.] yah ji-ltar chos-rnams rah-bzin-
gyis zab-pa yin ze-na gah-gi-phyir rnam-par-ses-pa
thams-cad-kyis dmigs-pahi dofi bsal-bas
1
ran bzin-de-rtogs-
par-dkah-ba-nid-du bsad-pa-dehi-phyir de zah-pa-fiid yin-
THIS ESSENCE IS INACCESSIBLE TO DISCURSIVE THOUGHT.
Kar. III. 6c, d.
Again, the essence of the elements is inaccessible
to cognition through the sources of ordinary knowledge/
because it is considered t o l i e b e y o n d t h e
l i m i t s of d i s c u r s i v e t h o u g h t . Indeed, all
the different aspects of existence,the elements begin-
ning with Matter and ending with the (18) exclusive
properties of the Buddha do not give us a means for
cognizing the Ultimate Essence.
[Abhis. aloka, MS. 202a. 7-10.] f /
[Sphut. 41b. 542a. 1.] gah-gi-phyir gzugs-la-sogs-
pa-nas sahs~rgyas~k.yi chos ma-hdres-pahi rnam-pahi bar-
gyis tah-bzin yohs-su-ma-ses-pas bsam-pa-las-hdas-pa-
nid-du hdod-pa dehi-phyir. de-ni rtogs-par-dkjah-ba-nid
yin-no.
4
and ânkara thereon : jneya-atma-svarupa-avyatiriktena. This is
exactly the same as the jnana-jneya samata mentioned here.
1 The Xyl. of the Aga Monastery has incorrectly : gsal-bas.
2 Pane. II. 272b. 1-2.-Ast. 193. 4 . ^- ^
3 Rnam-bsad. 187b. 2-3.de tha-snad-pahi tshad-mas (~Vaiya~
vahariiia-pramanena)...
4 Pane. II. 272b. 2-3 sqq.gsol-ba. hcom-ldan-hdas ses-rah-
kyi pha-rol-iu-phyin~pa-ni bsatn-gyis mi-Tzhyab-paho. bcom-ldan-hdas-
hlfis bkahstsal-pa. Rab-hbyor-hdi-ni de-liar sems-\yis ma-ses~so.
gzugs-dan tshor-ba dan hduSes dan-hda-byed dan rnam-par-ses-pas
mases-so. etc. etc. up to 272b. 7.rnam~pa thams-cad-mk)iyeri~pa"
nid-kyis ma-ses-so,Ast. 193. 6. ^
SUMMARY CONCERNING THE POINTS TO BE SHUNNED AND
THE ANTIDOTES. Kar. III. 7.
Such is the distinction made between the points to
be shunned and the antidotes, which is to be fully
appreciated. It is demonstrated in such a manner in
order to help the persons whose minds are feeble, or in
the intention of putting an end to the incorrect concep-
tions of the most proximate converts.
[Tg. MDO. VI. 207b. 6-7.] skye-bo blo-dman-pa
mams tjes-su~hdzin~pas~sam gdtH-byahi-s^jye-bo ne-bahi
phyin-ci4og spoh-bctr bzed-pas mi-mthun-pa dan gnen-po
dag-gi tnam-par-dbye-ba-ni ji-skad-du-bsad-pa-nid rtogs-
par-byaho.
SYNONYMS
Th. e O m n i s c i e n c e i n r e g a r d o f t h e
E m p i r i c a l W o r l d w h i c h i s n e a r t o t h e
U l t i m a t e R e s u l t a n d i s p o s s e s s e d b y
( a B o d h i s a t t v a ) w h o h a s n o t b e e n
b e f o r e a f o l l o w e r o f t h e H l n a y a n a ,
t h e O m n i s c i e n c e i n r e g a r d o f t h e
E m p i r i c a l W o r l d w h i c h i s n e a r t o
t h e U l t i m a t e R e s u l t a n d i s c h a r ' a c*
t e r i z e d b y S k i l l ,
E m p i r i c a l W o r l d r e p r e s e n t i n g t h e
a n t i d o t e ( a g a i n s t r e a l i s t i c
t i o n s ) , a n d
t h e M a h a y a n i s t i c O m n i s c i e n c e i n
r e g a r d o f t h e E m p i r i c a l W o r l d , a r e
s y n o n y m o u s .
[Don. 12a. 2.] theg-dman shon-soh ma-byas-p
hbras-ytnn-la he-bahi gzi-ses dah. thabs-la-mkhas-pahi
ne-bahi gzi-ses dah. ghen-po-phyogs-kyi gzi-ses dah. theg-
chen-gyi gzi-ses-^rnams don-gcig.
(On the other hand, the Omniscience in regard of the
Empirical World which is the reverse of the* Omniscience
possessed by the Bodhisattva) has the following
synonyms :
T h e O m n i s ci e n ce i n r e g a r d of t h e
c o n c e p-
2 % A N A L Y S I S O F
E m p i r i c a l W o r l d w h i c h i s f a r f r o m
t h e C l i m a x o f W i s d o m a s t h e U l t i -
m a t e R e s u l t ,
E m p i r i c a l W o r l d w h i c h i s b e r e f t o f
S k i l l ,
E m p i r i c a l W o r l d w h i c h i s " f e t t e r -
e d " ( l i m i t e d ) o w i n g t o t h e d i ff e r e n -
t i a t i o n o f s e p a r a t e e n t i t i e s ,
E m p i r i c a l W o r l d w h i c h r e p r e s e n t s a
p o i n t t o b e s h u n n e d ( b y t h e B o d h i -
s a t t v a ) , a n d
t h e H i n a y a n i s t i c O m n i s c i e n c e i n
r e g a r d o f t h e E m p i r i c a l W o r l d .
[Don. 12a. 2-3,] hbi'as-yum-la ne-ba\hi gzi-ses dart,
thabs ma-yin-pahi gzi-ses. mtshan-hdzin-gyis bcih-bahi
gzi-ses mi-mthun-phyogs-l^yi gzi-ses. theg-dman-gyi gzi~
ses-rnams don-gcig.
VI I . T HE TRAINING FOR THE REALIZATION OF THE
OMNISCIENCE IN REGARD OF THE EMPIRICAL WORLD. 3SJJ-
tTH5PTtor: (or ^t SRr m#i : gzi-ses-sbyor-ba. Kar. III. 8-10a,
b. (28).
1. Definition, 2. Varieties of the Training ace, to the Abhis.
aloltfi, the Gser. and the Rnam-bsad :4 forms with respect to the
object of meditation (yul-gyi sgo-nas dbye-ba bzi.), 3 forms with
respect to the essence oif the Training (no-bohi sgo-nas gsum.),
2 forms with respect to the functions (byed-pahi sgo-nas gnis.), and
1 form with respect to the point of comparison (ses-byed-kyi dpahi
sgo-nas.)
1
altogether 10 forms. 3. The Training of the Hlnayanists
is indicated indirectly.
Definition: The yoga of the Bodhisattva which is
in conformity with the Hinayanistic faculty of cognition
and represents the antidote against the erroneous views
in regard of the
1
true nature of the Empirical World, its
essence and characteristic features.
[Don. 12a. 6b. 1.] gzi liun-rdzob-pahi sdod-lugs-fyyi
no-bo dan khyad-pat-la phyin-ei-log-tu zen~pahi gnen-po
Rnam-bsad, 188a. 6b. 1.
theg-drnan-gyi rtogs-tigs-su-gnas-pahi sems-dpahi mal~
hbyor-de. hdir-bstcan gzi-ses sbyor-bahi mtshan-nid.
l
V a r i e t i e s ( 1 0 i n n u m b e r ) a r e a s f o l l o w s :-
( a ) 4 v a r i e t i e s w i t h r e s p e c t t o t h e
o b j e c t ( o f m e d i t a t i o n ) .
1 T h e T r a i n i n g i n t h e n e g a t i o n o f
r e a l i s t i c i m p u t a t i o n s w i t h r e g a r d
t o M a t t e r a n d t h e o t h e r e l e m e n t s o f
e x i s t e n c e . ( 1 ) ,
[Abhis. aloka, MS. 203b. 1.] ^Trf^FfrT* t=W?r*
(III. 8a.).
[Don. 12b. 1.] gzugssogs bden-zin bk.ag-pahi sbyor-*
ba.
2
2 T h e T r a i n i n g i n t h e n e g a t i o n o f
r e a l i s t i c i m p u t a t i o n s r e g a r d i n g t h e
c h a r a c t e r i s t i c f e a t u r e s o f M a t t e r
e t c . a s i m p e r m a n e n c e a n d s o o n . (2).
[ Ab h i s . a l o k a . MS . 2 0 3 b , 3. ] f ? ? Mf e r F f ^# ' r T M=
^ f i MF f r ( I I I . 8 a . ) .
[Don. 12b. 2.] h$iijad~chos de mi-rtag-pa-sogs-la
bden-zentbfzag-pahi sbyor-ba.
3
3 The
1
Training in the contemplation of Matter, and
the other elements of existence as ' i n co m p l e t e*
and ' co m p l e t e , ' i.e. as being the product of our
thought-construction on one side and as having an
Ultimate
1
Transcendental Reality on the other. (3).
The elements of Matter etc. in the i m p u t e d
a s p e ct
1
are merely the product of our constructive
thought. They are therefore devoid of a real essence of
their own and consequently 'incomplete* i.e. unreal as
things in, themselves. On the other hand, the same
1 "The definition of the Training for the attainment of the
Omniscience in regard of the Empirical World as demonstrated
here." This is an allusion to the fact that there exists another kind
of Training viz. that of the Hinayanist, which is different.
2 Pane. II. 273a. 2-3.=Ast. 193. 13, 1 4 . - ^ %j ;
3 Pane. II. 273a.*8. = Ast. 193. 16, 17.
4 parikalpita = kunbtags. Cf. "Doctrine of Pr.-par." pp. 93, 94 ,
298 ANALYSIS OF
elements, being separated from all that is (conventionally
ascribed to them by our constructive thought), make
manifest their Ultimate Transcendental * complete* nature
which is the substratum of all the properties that are
perfectly pure and indivisible as regards their essence.
1
Jr
A -
(III. 8b. ).
[Ddn. 12b. 2.] gzugs-sogs de yan-tan-gyi rten-du
ma-rdzogs~pa dan rdzogs-pahi sbyor-ba. [Gser. III. 20a.
5b. 1.] btags-pahi gzugs-ni rtog-pas gzugs-su sgro-btags-
pa-tsam yin-pas mtshan-nid-dam no-bo-nid-fyyts n\a-grub-
pahi-phyir don-la med-paho. chos-fiid-k.yi gzugs-ni gzugs-
k.yi ran-bzin rtog-pas btags-pas ston-pa de-hid yin-te.
de-ni rah-bzinrgyis dag-pahi yon-tan byer-med-par gnas-
pahi-phyir tshan-baham don-la-gnas-pa zes tha-snad-du
byaho.
2
4 The Training as the process of meditation during
which (the Bodhisattva) is on one side
3
completely free
from attachment (as regards Matter and tlje other
elements), and on the other
4
is not fully devoid of every
consideration in favour of them. (4).
[Abhis. aloka, MS. 203b. 14-15.] f<TT^'f$l#T [ : ] I
STCJtTOsf # ^ W I l ^ ^ f w I ^Wt % (III. 8c).
[Gser. III. 20b. 4.] mhon-zen-gyi dmigs-pa ycd-
med-liyi chags-bcas dan chags-pa-med-pa.
5
1 Cf. Uttaratantra, TransJ. pp. 230, 231.
2 In short., tliis passage can be formulated as : the absence
of preconceived realistic views regarding Matter and all the other
elements in the three aspects of existence (Gser. III. 20b. 2-3.
mdor-na gzugs-sogs-la no-ho-nid gsum-du mi-zen ) Here we
have the negation of preconceived views in regard of the elements
in their imputed aspect (1%alpita=z parifyalpita) and in their ultimate
aspect (dharmata = parinispanna). Both imply likewise.. the negation
of the preconceived views in regard of the causally dependent aspect
{vikalpita = paratanira).PsLnc. II. 274a, 3. = A?t. 193. 20194. 1.
etc.
3 From the standpoint of Ultimate Reality.
4 From the standpoint of the Empirical or Conventional Reality.
5 Pane. II. 274b. 8--275a. 1.=As|. 194. 8-9. frf
(b) T h r e e f o r m s r e g a r d i n g t h e
e s s e n ce of t h e T r a i n i n g
I The' Training as the concentration upon the
Climax of Wisdom m its true form as being i mmu t -
a b l e a n d n o t s u b j e ct e d t o i to c f e a s e
o r 1 o s s.
The Climax of Wisdom ('the Mother') as the book
of the Doctrine is subjected to decrease in the sense
that the study of it finally takes an end, or in the sense
that the book itself can become destroyed.
Through the exposition (of the Doctrine) which is
not in conflict with Logic and Scripture, the Climax
of Wisdom (in the sense of the intuition on the Path)
becomes originated in the stream of elements of another
person
1
and is thus subjected to augmentation. Again,
without any verbal exposition, through uninterrupted
absorption (the Bodhisattva comes to the realization of
the highest aim within his own stream of elements. In
such a sense (the Climax of Wisdom as the transcendental
intuition of the Bodhisattva) is likewise subjected to
augmentation. But as regards the
1
Climax of Wisdom in
the fundamental aspect,
2
all this (augmentation and
decrease) does not exist with it, since it is by its nature
unchangeable. (5).
1
: (III. 9a.).
[Gser. III. 20b. 4-5.] tshig-gi sgo-nas bstan ma-bstan--
gyis hphel-hgrib-k.yi sgo-nas gzan-du mi-hgyttr-bahi gtso-
bohi yum mam-par mi-rtog-pahi ye-ses (la bden-zen bhag-
pahi sbyor-ba).
n
1 I.e. the Bodhisattva, by teaching the Doctrine, brings about
the realization of the Path by others.
2 I.e. as the Divine Wisdom which is free from the differen-
tiation into subject and object and identical with the Buddha.
3 Pafic. II. 276a. l.=Ast. 196. 1-3. 1
300 ANALYSIS OF
>
C
2 The Training as the concentration upon the
elements as n o t h a v i n g t h e c h a r a c t e r of
a c t i v e c r e a t i v e a g e n t s . (Matter, and the
other elements of existence) do not represent creative
agents, since they are mere illusiory appearances
1
(which are due to our incorrect appreciation). For this
reason the Absolute Essence cannot be regarded as sub-
jected to the influence of the defiling elements as passion
and hatred and as capable of being harmed by them.
Therefore (being free from the contact with the defiling
elements) it cannot be polluted by them.
2
(6).
[Abhis. aloka, MS. 204a. 16-b. 2.] ^
= q- ^ (III. 9a.).
[Don. 12b. 3.] byed-pa-po don-dam-par med-pahi
sbyor-ba, [Gser. III. 20b. 5.] bsnags-pa daft dman-
btjod-pas rjes-su chags-pa daft ^hoh-hh
r
O"ba-sogs-sit byed-
pa-po med-pa-nid chas-rn&ms~l%yi rah~bzin.
:i
3 Here we have the Training as the
1
activity
c h a r a c t e r i z e d b y g r e a t d i f f i cu l t i e s .
It appears in three aspects which are as follows :
T h e T - r a i n i n g f o r t h e r e a l i z a t i o n
of t h e ' O m n i s c i e n c e of t h e B u d d h a
c h a r a c t e r i z e d b y t h e g r e a t e s t d i ffi-
c u l t y a s r e g a r d s t h e r e a l i z a t i o n of
t h e U l t i m a t e A i m. If we concentrate our mind
upon all the elements of existence as being (undifferentiat-
ed) like space, there can be no augmentation of high
analytic wisdom etc. (i.e. no progress on the Path and
no Salvation) from the standpoint of the Absolute
Reality.
4
Now, as in spite of this (the Bodhisattva)
actively applies his energy for a realization of the
1 vitatha-prakhyati. Compare Vaitathya in Gaudapada's Karikas,
Chapter II.
2 Cf. Uttaratantra, Transl. pp. 139, 200 etc.
3 I hrough eulogy or deprecation the Bodhisattva will not give
way to attachment or enmity respectively. His true nature cannot
be influenced by these worldly elements. Pafic. II. 276a. 5.legs-
pa brjod^yan chags-par-hgytir-ba med-do. iies-pa brjod-Jiyan khon-
khro-bar-hgyur-ba med-do. Ast. 1%. 9, fO.
4 Gser. III. 20b. 6. -nam-miihah grol-hdod-pa-ltar don-dam-
par dehi don-du ses-rab~sogs-kyi sgom-pa k.hyad~par-du-hgror med
Omniscience of the Buddha and attains (higher and still
higher) degrees of perfection, this is a very difficult (and
inconceivable) topic. It is more so because, if we
view the matter from the
1
standpoint of the Empirical
Reality, the number of living beings whom the Bodhi-
sattva has to convert will never take an end,
1
(and he
must thus be constantly acting).
T h e T r a i n i n g f o r t h e r e a l i z a t i o n
of t h e O m n i s c i e n c e i n r e g a r d of t h e
P a t h . This is likewise an exceedingly difficult matter,
for though this Omniscience is to be realized by the
Bodhisattva within his stream of elements,
2
it will be like
the activity of one who wishes to ascend in the atmos-
pherical space,
3
because, from the standpoint of Ultimate
Reality there can be no progress and no production (of
something which did not exist before). The activity is
likewise exceedingly difficult if w6 view it from the
Empirical Standpoint, since the living beings (whom it is
necessary to convert) are infinite in number.
1
T h e T r a i n i n g f o r t h e r e a l i z a t i o n
of t h e O m n i s c i e n c e
1
i n r e g a r d of t h e
E m p i r i c a l Wo r l d . The difficulty here is that
albeit (the Bodhisattva) has to make it known to the
living beings that he possesses this Omniscience and is
consequently capable of teaching,there are no points
that could be really demonstrated and made an object
of teaching from the standpoint of Ultimate Reality. (7).
As the activity of one who wishes to obtain deliverance for
space, the whole process will be inconsistent from the standpoint
of the Absolute. Compare Gaud. Kar II. 32. ^ f^ft^fl' ^ ^fftifTR
ir^r ?r ^ mm: \ ^ 5 f i p - 1 5 ^ ÎfT qw4crr i Pafic. 11. 276b.
8~-277a. l . =Ast . 196. 15, 16 sqq.
1 Gser. III. 21a. 1.-tha-stiad-du sems-can mi-zad-pahi-phyir.
2 Gser. III. 21a. 2.sems-can-gyi phyir~du lamses rgyud-la
sbyor-baham sfe/ed dgos kyan.
3 Ibid.-r~nam-mlzhah bar-snah-la hdegs hdod-pa-ltar. Pane. II.
277a. 2. = Ast. 1%. 22.
4 Gser. III. 21a. 2.tha-snad-du sems-can ma~zad~pahi~phyir.
5 The MS. omits.
6 Cf. Gaud. Kar. IV. 1.t
4
302 ANALYSIS OF
\ =
(III. 9b.).
[Tg. MDO. VI. 209a. 2-3.] sbyor-ba dkah-bahi
mam-pa gsum-las rnam-pa-thams-cad-mkhyenrpa-nid-kjyi-
sbyor-ba ched-du-bya-ba dkph-bahi sbyor-bahi sbyor-ba
dkah-bahi don~du. [Ibid.* 209a. 5-6.] hdi-skad-du
chos thams-cad nam-mk.hah Ha-bur dmigs-pas de-kho-
nar ses-rab4a-sogs-pa khyad-par-du-hgyur-ba yod-pa ma
yin yah. rnam-pa thams-cad-mkhyen-pahi don-du go-cha
gyon-pair-byed-pahi-phyir-na Ihag-par bya-dkph-ba yin^-no,
[Ibid. 209a. 7 sqq.] lam-ses-pa-nid-kyi sbyor-ba
bya-dkah-ba. thams-cad-ses-pa-nid-kjyi sbyor-ba byed-pa
bya-khah-ba.
( c ) W i t h r e g a r d t o t h e f u n c t i o n s .
T h e T r a i n i n g a s n e v e r b e i n g f r u i t -
l bi a b o u t
t o t h e
s i n c e
i t a l w a y s b r i n g s
w h i c h c o r r e s p o n d s
t h e a c h i e v e m e n t s (of the
l e s s ,
t h a t r e s u l t
m e r i t s o r
meditator). (8).
lAbhis. aloka, MS. 205a. 4.]
S[%T [:] l =W* M W5n%*F^: (III. 9 c, d.).
[Tg. MDO. VI. 209b. 2-3] skfll-ba ji-lta-ba bzin-du
hbras-bu thob-pas hbras-bu yod-pa\hi sbyor-ba.
1
2 T h e T r a i n i n g a s b r i n g i n g a b o u t
t h e a t t a i n m e n t o f a p o s i t i o n w h e r e
o n e i s c o m j p l e t e l y i n d e p e n d e n t (from
others). Owi ng t o t he non-separation of t he Climax
of Wi sdom, (the Mahayanist Saint) can hinxself secure
the means of protection et c. (without needi ng t he hel p
of others). (9).
[Abhis, aioks, MS. 205a. 12-15, 16.] m*mmm^[}l \
^ ( I I L 10a.).
| Tg. MDO. 209b. 6-8.] gzan-la-rag-ma-la\s-pahi
sbyor-ba......'.. Jes-rab-kyt pha-rol-iu~phyin-pa daft-ma-
bral-ba-hid-kyis de-la ran-nid-kyis bsruhs-pa-la-sqgs-pa
hgyur-ba yin......
2
1 Pane. II. 277b. 4-8.
2 Pane. II. 278a. 1-8.
(d) W i t h r e s p e c t
c o m p a r i s o n.
t o t h e p o i n t s of
I The Training as bringing about the cognition of
the Phenomenal Elements in seven aspects which are
as follows :
la. The' elements of existence have resem-
blance with v i s i o n s i n a d r e a m , since
their appearance in this or that form of consciousness
is conditioned by the force of transcendental illusion
1
which may be compared with sleep.
2
2a. The same elements have resemblance with an
i l l u s i o n p r o d u c e d b y m a g i c, since they
appear as called forth by a complex of causes and
conditions (just as an illusory appearance is produced)
through the combined agency of spells and magical
drugs.
3
3a. They bear a similarity with a f a t a -
m o r g a n a , since their appearance is contradictory
(with respect to the Ultimate Monistic Essence, just as a
fata-morgana is in conflict with the real state of things).
4
4a. They are like t h e e c h o since they appear
1 vasana = hag-chags.
2 Gser. III. 22a. 1-2.bag-chags-kyi gfiid-kyis rnam-ses de
dati der yons-su hbyur-bar snaii-baho. It is interesting to compare
here all that is said about the "visions in a dream'* in the
Mind.-Up., in Gaud. Kar. and in amkara*s Commentary on both :
(1) Sankara on Mand. 4. (2) Gaud. Kar. 1. 14, and Sankara
thereon. (3) Gaud. Kar. I. 15, 16, and II. 13Cf. also
S a m a d h i r a j a - s u t r a BTS. 29. 20, 21.
3 Ibid. 29. 18, 19.
4 Ibid. 29. 26, 27.
304 ANALYSIS OF
as something conditioned, (just as the echo is unreal by
itself), being conditioned by a sound.
1
5a," They are
!
akin to r e f l e ct e d f o r m s , since
they appear as not being capable of changing their
position (by themselves), of making it other than that
which is conditioned by the force of illusion (just as a
reflected form cannot change its place by itself). Indeed,
(the elements of existence) can never cease to have the
character of objects of cognition (i.e. they have
always to be taken in their relation to the consciousness
by which they are cognized).
6a. They are similar to the ci t y of t h e
G a n d h a r v a s , since they appear as having no real
foundation. Indeed, a real substratum does not exist
with them.
7a. They have a resemblance with forms that re-
present a m i r a c u l o u s m e t a m o r p h o s e , since
they appear as being bereft of a creative agent. Indeed,
a re ml cause (that produces them) does not exist.
2
%^
:
(III. 10b'.).
*FT#nTT-
"- \\
I Ibid. 29. 12, 13.
2 Ibid. 29. 8?9.
f%fifTT^Tf?TT
Compare here Gaud. Kar. II. 31
The similarity is striking,
THE ABHISAMAYALAMKARA 305'
[Tg. MDO. VI. 200a. 1-4.| rnam~pa~bdun~chv snan-
bciihi ses-pohi sbyor-ba-rd de-la rnam-par-ses-pa
yohs-su-gyur-pa-nid-Jzyis yofis-su-gyur-pahi snah-bas-na
rmi4cm~lta-buho. shags dan sman-gyi tshogs~pa~nid-kyis~
na mnam~par~sbyor-bahi snah-bas-na sgyu-ma-lta~buho.
med-pQ-hid-liyiis-nQ hgal-ba snah-bas-na smig-rgyw-lta-
buho. sgrahi rk.y en-la rag-las- pas-na rkyen-gyi snah-
bas-ni sgra-brhan-ltG-buho. ses-byahi tshul las mi-hdah~
bas-na rni-hdah-bat-snah-bas mig-yor-lia-buho. gzi-med-
pas-na rten-med-pahi snaih-bas-ni dri-zahi groh-khyer-
tta\-buho. fgyu dah-bral-bas-na byed-pa-po med-pahi
snah-ba\s-na sprul-pa~lta-buho. zes dhos-po-rnams ses-
pctr-gyur-pa-ste. de-ltar itoh-phrag-hi-su-pa-las gsuhs...*
I n s u ch a f o r m t h e T r a i n i n g of t h e B o d h i s a t t v a i n
i t s t e n a s p e ct s i s e x p o s e d d i r e ct l y .
2
A, s r e g a r d s
t h e T r a i n i n g o f t h e S r a v a k a s e t c . w e
h a v e t o k n o w b y i m p l i c a t i o n t h a t i t
i s o f a k i n d r e v e r s e t o t h a t m e n t i o n -
[Abhis. aloka, MS. 205b. I3-15.J
n
[Tg. MDO. VI. 210a. 5-6.] des-na de-ltar byah-
chub-sems-dpah-rnams-k^yi sbyor-ba rnam~pa~bcu rjes-su-
hgro-bahi sgo-nas bstan-pas don-gyis-na fian-thos-la-sogs-
pahi-ni ji-skad-bstan-pa-las bzlog-pa yin-par ses-par-
byaho.
Limits: Begins with the Path of Accumulating
Merit and lasts till the end of the process of Illumination.
[Don. 12b. 5.] sa-mtshams Ishogs-lam-nas rgyun-
inthahi bar
I Pane. II. 278b. 7-8.byan-chen ser-phyin -la spyod pas rmi-
lam-lta-buhi chos dan. sgyu~tna-lia-hu dan. smig-rgyu-lta-bu dan.
sgra-brnan-lta-hu-dan. mig-yor Ita-bu dan. sprul-pa-Ha-buhi chos-rnams
yons-su4es-pa. Ast. 198, 8, 9.5lfa?J#TOT: flt W
2 anvaya-mukhena.
3 This means that it is not characterized by the negation of
the reality of the separate elements. Cf. "Doctrine of Pr.-par,"
p. 88.
306 ANALYSIS OF
VIII. The (Contemplation of) the Ultimate Trans-
cendental Unitythe Mode of the Bodhisattva's Train-
ing. SRnT^T ^^J=sbyor~ba dehi hdzin-stans mnam-nid.
Kar. HI. 10b. (29).
I. Definition ace. to Don. 2. General characteristic and
varieties ace. to the Abhis. aloka.
Definition : The form of mind-concentration pecu-
liar to (the Bodhisattva's) Training in the Omniscience
of the Empirical World. It puts an end to the pre-
conceived views in regard of subject and object.
[Don. !3b. 614a. I.] gzi-ses-sbyor-ba sgom-pahi
rnam-pa gan ytd dan yul-can-du rlom-pa hgog-byed-de.
sbyor-ba dehi hdzin-stahs mnam-nid-l^tji mtshun-nid.
This (contemplation of the ultimate Unity or Equality
is characterized by) the cognition of the relative
character (the 'non-perception* of the separate reality
of the subjective and objective elements. This cogni-
tion) appears in four aspects as t h e n e g a t i o n
of f o u r k i n d s of p r e c o n c e p t i o n which
are :
1 The preconcept i on in regard of (the reality of)
t h e c a t e g o r i e s o f e l e m e n t s , a s t h e
m a t e r i a l a n d t h e r e s t .
2 Th e pr econcept i on in regard of (the reality of)
s p e c i a l c h a r a c t e r i s t i c m a r k s , a s
b l u e c o l o u r a n d t h e l i k e .
3 The pr econcept i on in regard of t h e p l u r a -
l i t y o f t h e e l e m e n t s , a s : .
Mat t er is twofold and ' t went y fol d, and t he like.
4 The pr econcept i on in regard of t h e p r o c e s s
o f c o g n i t i o n,of t hat pecul i ar to t he four degr ees
conduci ve t o Illumination et c.
[Abhi s. al oka, MS. 206a. 9-12.] cfaf
[Tg. MDO. VI. 210b. 3-5.] des-na de-ltar gzugs-la-
sogs-pahi dnos-pohi don-la tlom-pa dan. shon-po-la-sogs-
pahi mishan-ma-la rlom-pa dan. gzugs rnam-pa gnis-sam
rnam-pa-ni-su zes-bya-ba-la-sogs-pa spros-pa-la rlom-pa
dan. hes-par-hbyed-pahi cha-la-sogs-pa rtogs-par rlom-pa
mams bk,aig-pas. rtogs-pa-po dan ses-byahi chos rnam-pa
' )
l) Abhidharmakosa, I. 10.
thams-cad-du mi-dmigs-pa rnam-pa-bzi gsuns-pa yin-par
ses-par-byaho.
1
Limits: (The contemplation of the Ultimate Unity
or Equality) begins with the Path of Accumulating Merit
and lasts till the end of the process of Illumination, as
it is easy to conjecture.
[Don. 14a. 2.] sa-mtshams tshogs-lam-nas rgyun~
mthahi bar sla.
IX. THE PATH OF ILLUMINATION, ^pr r *? : ^mthon-
lam. Kar. III. 11-15. (30).
!. Definition ace. to Don. 2. General characteristic and ex-
planation of the 16th moments ace. to the Abhis. aloka.
Definition: The immediate direct intuition of the
four Principles of the Saint as devoid of thirty-two kinds
of imputation.
2
[Don. 14a. 3.] sgro-hdogs so-gnis dan-bral bahi
bden-pa mnon-rtogs-de. mthon-lam-gyi mishan-nid.
Now we have the exposition of the Path of Illumina-
tion. With respect to each of the (four) Principles of
the Saint we have :
(a) T h e P e r s e v e r a n c e i n t h e C o g n i -
t i o n of t h e D o c t r i n e ,
(b) T h e R e s u l t i n g C o g n i t i o n of t h e
D o c t r i n e ,
(c) T h e P e r s e v e r a n c e i n t h e I n t r o -
s p e c t i v e C o g n i t i o n , and
( d ) T h e R e s u l t i n g I n t r o s p e c t i v e
C o g n i t i o n .
Such is the Path of Illumination consisting of
s i x t e e n m o m e n t s , which is viewed here in its
relation to the Omniscience in regard of the Empirical
World.
1 Pane. II. 279a. !280a. I.
2 Ihis refers to the sixteen aspects peculiar to the four
Priitciiples of the Saint. Each of these may be viewed from a
preconceived standpoint either in a positive or a negative sense.
The Path of Illumination puts an end to both these views.
308 ANALYSIS OF
[Tg. MDO. VI. 211a. 5-6.] da.ni mthoh-bahi lam-
gyi don-du bden-pa re-re zifi chos-ses-pahi bzod-pa
dan. chos-ses-pa dan rjes-su-ses-pahi bzod-pa dan rjes-
su-ses-pa zes-hya-ba de-ltar slâd-cig-ma bcu-drug-gi
bdag-hid-can-ni thams-cad-ses-pa-hid-liyi skabs-su mihoh
bahi lam zes-bya-bahi tha-tshig-go.
T HE SIXTEEN MOMENTS AND THE ASPECTS RELATING TO
THEM. Kar. III. 12-15.
I T h e P e r s e v e r a n c e i n t h e C o g n i -
t i o n o f t h e D o c t r i n e c o n c e r n i n g
P h e n o m e n a l E x i s t e n c e
1
. $*$ ^ Ff f Tf ^n =
sdug-bshai-la chos-ses-paht bzod-pa.
(With reference to) t h e first a s p e c t (i.e.
Impermanence or Evanescence5&rfqc2f = mi-rt a g- pa).
It is said:Matter is neither permanent nor im-
permanent.Owing to the absence of an (independent,
non-relative) real essence, Matter (and the other pheno-
menal elements likewise,) are d e v o i d o f t h e
c h a r a c t e r of i m p e r m a n e n c e o r n o n -
i m p e r m a n e n c e (as an invariably inherent
prcperty).
1
[Abhis, aloka, MS. 207a. 6-8.] * m
II. 12a.).
[Tg. MDO. VI. 211b. 2-3 = Sphut. 43a. 6b. 1.]
rtag-pa ma-yin mi-rtag-pa yah ma-yin zes-bya-ba-ni no-
bo-hid med-pahi-phyk
2
gzugs-la-sogs-pa
z
rtag-pa dan
rni-rtag-pa-hid dah-bral-bas-na rtag-pa yah ma-yin mi-
rtag-pa yah mxx-yin zes-bya-ba-ni rnam-pa dah-poho.
4
^
1 This means that, owing to the relative character of Matter
and other elements they cannot be spoken of as being impermanent
in all cases, nor is it possible to maintain the reverse.
2 Sic. ace. to Sphut.
3 Sic. ace. to Sphut.
4 Pane. II. 280b. 5-6 = Ast. 200. 9, 10. W f| ^
f ( )
(Rnam-bsad, 191b. 3-4) formulates the passage in syllogisms (ace.
to the thal-phyir method) as follows: The evanescent elements of
Matter etc. which are the subject of inference (gzugs-la-sogs~pa
mi-rtag-pa chos can) are, from the standpoint of the Absolute neither
2 T h e R e s u l t i n g C o g n i t i o n o f t h e
D o c t r i n e c o n c e r n i n g P h e n o m e n a l
E x i s t e n c e . f-%
f
<TO|R = sdug-bshalta cho-s&$
pa. (Wi t h reference to) t h e s e c o n d a s p e c t (i.ev
Turmoi l or Uneasiness~ni = sdug~bshal). It is
said :-Matter (and t he ot her el ement s of a personality)
are nei t her fettered (by t he bonds of Phenomenal Exis-
t ence), nor del i vered (from t hem). They ar e absol ut el y
pur e. Indeed, t here are no fetters and t her e is no deli-
ver ance (from t he st andpoi nt of t he Absol ut e), i nasmuch as
t he el ement s are d e v o i d o f t h e c h a r a c t e r o f
u n e a s i n e s s a n d n o n-u n e a s i n e s s . They
are t herefore compl et el y pure, f r e e f r o m t h e
e x t r e m e s o f E t e r n a l i t y a n d o f C o m -
p l e t e A n n i h i l a t i o n .
[Abhi s. al oka, MS. 207a. 8-11. ]
1
W ^f Wl"
^ R r ^ ^
fjcfcp l=SRftcTFcf (III. 12b.).
[Tg. MDO. VI. 211b. 3-4. = Sphut 43b. 1.] gzugs
bcihs-pa ma-yin grol-ba ma-yin-pas mthah-las-hdas sin
mam-par-dag-paho zes-byarba-mi sdug-bsifiat dah sdug-
bshal ma-yin-pa dah-bral~ba-nid-kyi$ bcihs-pa dah grol-
ba med-pahi'phyir rnam-par-dag cih rtag-pa dah chad*
pahi mthah dah-bral-ba zes-bya-ba-mi ghis-paho.
2
permanent nor impermanent (don-dam-par rtag-pa yah ma-yin mi
rtag-pa-yah ma-yin-pa~ste), because they are, from the standpoint
of the Absolute, devoid of the character of permanence and im-
permanence (don-dam-par rtag~pa dan mi-rtag-pa-nid dan-bral-baS'
so). This is right (der~thal), because they have no real essence
from the standpoint of the Absolute (don-dam-par no-ho~nid med-
pahi-phyir).
1 Cf. Gaudapada, II. 32.
2 Pane. II. 281a. 8.gzugs sin-tu-rnam-par-dag-go zes lin-iti-
rnam-par~dag~pahi chos ston-par-hgyur-ro. Ast. 200. 11.- if ^J
5T^ if jpff ^^p^ff^l j %^f^^^^% I Ace. to Rnam-bsad,
191 b. 5.(The elements in) the aspect of uneasiness which are
the subject of inference (sdug-bsnahgyi rnam-pa chos-can=^duhk.ha-
akaro dhanrii) are, from the standpoint of the Absolute, devoid of
the extremes of Eternality and Complete Annihilation (don-dam-
par rtag-pa dan chad-pahi mthah dan-hral-ba yin ie = paramarihatah
iaivata-uccheda-anta rahitah), because from the standpoint of the^
5
310 ANALYSIS OF
3 T h e P e r s e v e r a n c e i n t h e I n t r o s *
p e c t i v e C o g n i t i o n c o n c e r n i n g P h e n o-
m e n a 1 E x i s t e n c e . ^S^l!T3^rTf^P = sc/ug-bsriGl-
l a r j e s - s u - s e s - p m h i b z o d - p a . ( W i t h r e f e r e n c e t o ) t h e
third aspect (i.e. Non-substantiality-J^T^f = stoh~pa).~
The said elements are p e r f e c t l y p u r e , being
d e v o i d of t h e c h a r a c t e r of No n~s u b s-
t a n t i a l i t y and its reveise (as an invariably
inherent property).
[Abhis. aloka, MS. 207a. 15-16.] ?l
(HI. 12b.).
[Tg. MDO. VI. 211b. 6. =S
P
hut 43b. 1.] sioh-pa
dan mi-stoh-pa dan-bral-bahi-phyir rnam~par dag-pa zes-
bya-ba-ni gsum-pahof
/%
4 T h e R e s u l t i n g ' I n t r o s p e c t i v e
C o g n i t i o n c o n c e r n i n g P h e n o m e n a l
E x i s t e n c e . g:%S^2f|IFf = sdug-bshal-la rjes-su-ses^
pa. (With reference to) t h e f o u r t h a s p e c t (i.e.
Impersonality ^RlcT^ = bdag-med-pa).It is said :
The perfect purity of the material elements consists in
the absence of origination, disappearance, defilement,
and (additional) purification. As the elements of exis-
tence are by their nature n e i t h e r i m p e r s o n a l
n o r n o n-i m p e r s o n a 1 (in an invariable, absolute
sense), t h e y a r e n e i t h e r l i a b l e t o o r i g i -
n a t i o n , n o r ca n t h e y d i s a p p e a r , n o r
b e c o m e d e f i l e d , n o r b e s u b j e c t e d t o
( an a d d i t i o n a l ) p u r i fi c a t i o n. Such is their
absolute purity.
[Abhis. aloka, MS. 207a. 16-b. 3.] W
(III. 12c.)..
Absolute, they are devoid of the character of uneasiness and non-
uneasiness (don-dam-par sdug-bsnal dan sdug-bsnal ma yin-pa
dan bral-ba-nid-kyis-so = paramGrihato
1 Pane. IL 282b. 6-7.=Ast. 201. i.
311
[Tg. MDO. VI. 2Mb. 6-8. =S
P
hut 43b. \-2.] gzugs
skye-ba-med~pa dan hgag~pa~med~pa dan. jfeuw-noa non~
mons-pa-med-pa dan. mam-par-byah-ba-med-pa yons
su-dag-pas zes~bya-ba-ni. bdag dan bdag~med~pah\
no-bo-md ma-ym-pas. ma-skyes-pa dan. ma-hgags-pa
dan kun-nas-nan-mohs-pa ma-yin~pa dan. rnam~par~bymfi~
be. ma-ym-pa-ste. de-ltar mam-par-dag-pa zes-btia-ba-ni
bzi-pahor
5 T h e P e r s e v e r a n c e i n t h e C o g n i -
t i o n of t h e D o c t r i n e c o n c e r n i n g t h e
p r i n c i p l e
1
of t h e , O r i g| i ii (or the Driving
Force, of Phenomenal Existence). ^J ^t WTUHlTi^T
= kun~hbyun~la chos-Ses-pahi bzod-pa. (With reference
to) t h e fifth a s p e c t (i.e. the Cause of Pheno-
menal Exi st enceI3: =rgyu).~(The elements relating
to the Principle of the Origin of Phenomenal Existence)
are perfectly pure and a k i n t o s p a ce , b e i n g
d e v o i d of t h e c h a r a c t e r of c a u s e s a n d
n o n-c a u s e s (from the standpoint of the Absolute),
[Abhis. aloka, MS. 207b, 3-4.] teÎ5g^cWW^f
f%?Jfa1% W*F: l=s#TPf (HI. 12d.).
[Tg. MDO. VI. 211b. 8. =Sphut. 43b, 3.] rgyu daft
rgyu-ma-yin-pa gsog~nid-kyi~phyir nam-mkhah dan-tylra-
bar rnam-par-dag-pa zes-bya-bani Ifta-paho.
2
D o c t r i n e c o n c e r n i n g t h e P r i n c i p l e , o f
t h e O r i g i n . ^ J J ^ n?| TR = fcura-&6j/iiri la c/ i os -
1 Pane. IL 283b. 3.Rab-hbyor gzugs sky^-ba-med-pa dan.
hgag-pa-med-pa dan. ûn-nas-fion-mons-pa-mecl-pa dan rnam~par~
byan-ba-med-pa-ni gzugs-yons-su-dag-paho = Ast. 201. 3, 4.
Ace. to the Rnam-bsad 191b. 5-6, the "subject of inference" (chos-
can dharmin) are the elements of Phenomenal Existence destitute
of the Ego as a substance other than themselves (sdug-bsnal don
gzan-gyi bdag-gis ston-pa).
2 Pane. II. 284a. 3-4.Rab-hbyor gzan-yan nam-mkhah yons-
su-dag-pahi-phyir ses-rab-kyi pha-rol-iu~phyin-pa yons-su-dag-pako =
Ast. 201. 6.
Ace. to Rnam-bsad, 192a. 4-5. the "subject of inference*' is here
Desire and the Biotic Fcree (tas-sred^karma-trsne),, the fundamental
factors of Phenomenal Existence,
312 ANALYSIS OF THE ABHISAMAYALAMKARA 313
r <*
, se$-pa. (Wi t h reference to) t h e s i x t h a s p e c t
(i.fc. t he Origin or t he Driving Force gi j ^j " ^kun-
hbyun)The el ement s rel at i ng to t he Pri nci pl e of t he
Origin are (from t he st andpoi nt of t he Absol ut e)
d e v o i d o f t h e c h a r a c t e r o f D r i v i n g
F o r c e s o r o f n o t b e i rj g s u c h . The y ar e
n o t j her efor e p o l l u t e d by all t he pri mary and
secondary defiling forces.
1
[ Abhi s. al oka, MS. 207b. 5-6.] M ^ ^
-- \ %q-#cra;i (in. i2d.).
[Tg. MDO. VI. 212a. 1-2. =Sphut. 43b. 3.] kun-
hbyun-ba dan kun-hbywh-ba-med-pa dan~bral-ba\hi~
phyir non^mohs-pa dan ne-bahi non-mons~pa thams-cad-
k,yis gos-pa-med-pa zes-bya-ba-ni drug-paho.
2
7 T h e P e r s e v e r a n c e i n t h e I n t r o s -
p e c t i v e C o g n i t i o n c o n c e r n i n g t h e
P r i n c i p l e o f t h e O r i g i n .
"=]%un-hbyuh-la rjes-su-ses-pahi bzod-pa. (With reference
t o) t h e s e v e n t h a s p e c t (i.e. the Process of
Origination of Phenomenal Existence SRf: =rao-
sk.ye).The elements relating to the Principle of the
Origin a r e f r e e f r o m a d o m i n a t i n g i n-
fl u e n c e of the defiling forces, relating to the process
(of origination of Phenomenal Existence) and its reverse.
[Abhis. aloka, MS. 207b. 7.] 5 T W$ W^# ^f ^t ^-
f*w 5f% *TH^
:
l ^ f i * ^ ft?jV 1 (III. 13a.).
[Tg. MDO. VI. 212a. 2. = S
P
hut. 43b. 4.] mb4u-
skye-ba dan ra}>~tu-mi sfyye-ba med~pa kpn-nas-non-
mons-pa med-pahi-phyh yons-su-hdzin-pa-med-pa zes~
bya-ba-ni bdttn-paho.
3
8 T h e R e s u l t i n g I n t r o s p e c ,t i v e
C o g n i t i o n c o n c e r n i n g t h e P r i n -
c i p l e o f t h e O r i g i n . ^ ^ i f S ^ ^ i R kMn-hbyun-la
rjes-su-ses-pa. (Wi t h reference to) t h e e i g h t h
a s p e c t (i.e. t he Condi t i on of Phenomenal Exist-
enceH^PT* rfeyem).The el ement s as relating to t he
Pri nci pl e of t he Origin ar e u n u t t e r a b l e ' , t hrough
t hei r bei ng, by t hei r very essence, (from t he st andpoi nt
of t he Absol ut e) n e i t h e r c o n d i t i o n e d n o r
u n c o n d i t i o n e d , similar to space or t o t he echo.
[ Abhi s. al oka, MS, 207b. 8-10.]
r. i (in. Bb.).
[Tg. MDO. VI. 212a. 2-3.] nam~mkhah dan brag-
cha smrar-med cin brjod-du-rned-pas zes-bya-ba-ni t\yen~
dan rhtfen-ma-yin-pa-las mam-par-grol-b a yin-pahu
phyir
1
-nam-mkhah dan brag-cha dah-hdra-bar rah-gi-
no-bos brjod-du-med-pa zes-bya-ba-ni brgyad-paho.
2
9 T h e P e r s e v e r a n c e i n t h e C o g n i -
t i o n o f t h e D o c t r i n e c o n c e r n i n g
E x t i n c t i o n f^R^T WWRPfTf^H = hgog-pa4a chos~
ses~pahi bzod-pa. ( Wi t h r e f e r e n ce t o) t h e n i n t h
a s p e c t ( i . e. E x t i n ct i o n w f a - =hgog-pa).(From
t h e s t a n d p o i n t of t h e Ul t i ma t e Re a l i t y) t h e r e ca n b e
n o c o n n e c t i o n w i t h ( t he i d e a s of E x-
t i n c t i o n o r N o n- e x t i n c t i c n (of P h e n o
me n a l Ex i s t e n ce . Th e r e f o r e t h e m e a n i n g o f t h e
P r i n c i p l e o f E x t i n c t i o n c a n n o t - b e
r e a l l y c o m m u n i c a t e d
3
t o a n o t h e r
p e r s o n a l i t y b y m e a n s o f w o r d s .
1 Gser. HI. 27b. 5.chags-sogs non-mons-pa dan k.hro-ba dan
khon-hdzin-sogs ne-bahi non-monspa thams-cad spans-padevoid
of the primary defiling forces as Desire (lobha) etc. and of the
secondary as wrath (krodha), rancour {upanaha) etc. For the other
klesas and upakhsas see Appendix.
2 Pane. II. 284a. 5=Ast. 201. 6, 7.
3 Pane. II. 284a. 6-7.Rab-hbyor nam-m\hah gzun-du-med~
pahi-phyir. ses-rab-kyi-pha~rol-tu-phyin-pa yons-su-dag-paho.Ast.
2oi. 6-7.
1 The Xyl. has rnam-par-grol-ba ma-yin-pahi-phyir.
2 Pane. II. 284a. 7.Rab-hbyor nam-rnkhah-la tha snad-med-*
pahi-phyir ses~rab-k,yi-pha-rol-tu~phyinmpa yons~su~dag-paho, ( = fi^5se
vyavahara-abhavat paristtddha prajna-paramita). The version of the
Ast. (201. 9-10.) is quoted in the text of the Abhis. aloka ( ^JJ^lpO*-
3 On the unutterable and inexpressible character of nirodha-
satya, cf. Uttaratantra, Kar. I. 9, and Commentary thereon.
(Transl. pp. 131-133).
314
ANALYSIS OF
j i ( m. i 3 c. d.).
[Tg. MDO. VI . 212a. 3-4. = Sphut . 43b. 5.] gan-gi*
phyir hgog-pa dan hgog-pa-med-pa dan ma-hbrel-pa
dehi-phyir hgog-pahi bden-pahi don-brjod-pas bstan-
pahi sgo-nas rgyud gzan-la thob-par-byar-med-pa zes-bya-
ba-ni dgu-paho.
1
D o c t r i n e c o n c e r n i n g E x t i n c t i o n .
fJr^F *WfTf ~ hgog-pa-la chos-ses-pa. (Wi t h reference
to) t h e t e n t h a s p e c t (i.e. Qui escence 3JT^H
= zi~fea).(The Extinction of Phenomenal Exi st ence is
from t he st andpoi nt of t he Absol ut e) d e v o i d o f
t h e c h a r a c t e r o f Q u i e s c e n c e o r N o n -
q u i e s c e n c e , (since t hese i deas are relative).
Therefore t he Pri nci pl e of Ext i nct i on is to be cognized
w i t h o u t a n y r e a l i s t i c i m p u t a t i o n s
w h a t s o e v e r .
2
farf%'^nr
;
i=^F*re*u (Hi. 14a.).
[Tg, MDO. VI. 212a. 4. = Sphut. 43b. 5-6] zi-ba dan
rna-zi-ba med-pas dmigs-pa-med-par byed-pa zes-bya*
ba-ni bcu-paho.
3
11 T h e P e r s e v e r a n c e i n t h e I n t r o s -
p e c t i v e C o g n i t i o n c o n c e r n i n g E x -
t i n c t i o n . ftrd'^S^qRiT^f^rTf^^f' = hgog-pa-la rjes-su-ses-
pahi bzod-pflL. (With reference to) t h e e l e v e n t h
a s p e c t (i.e. Per fect i onSRJKP ~gya-nom-pa).
(From t he st andpoi nt of t he Absolute) t here is
n e i t h e r p e r f e c t i o n , n o r t h e r e v e r s e .
Ther efor e, owi ng to t he absence of a cont act with the
1 Pane. II. 284a. 8b. 1.Rah-hbyor nam-mlzhah brjod-du-med~
pahi-phyir ses-rab-kyi-pha-rol-tu-phyin-pa yonssu-dag-pGho.
2 Lit. *"it brings about the nonjperception" (nopalambha) of
a separate reality.
3 Pane. II. 284b. 2-3.Rab~hbyor gzan-yah nam-mkhah dinigs
su~med-pahi~phyir ses-rab-ky^-pha-rol-tu-phyin-pa yons-su-dag-paho
( ptinar aparam Subhute ak,asa'anupalambhataya pariiuddha prajfia-
paramita)*
3!5
defiling elements on one side
1
and those which axe free
from defilement on the other,
2
the Extinction of Pheno-
menal Existence represents a b s o l u t e p u r i fi c a*
t i o n, the liberation from both the extremes.
3
[Abhis. aloka, MS. 207b. 14-2G8a. 1.]
(III. 14a, b.).
[Tg. MDO. 212a. 4-6. =Sphut. 43b. 6.] iie-bar-goa-
pa dan ma~gos~pahi chos thams-cad-kyi g
s
"P& med-pahi*
phyir zes~bya~ba~ni gya-nom-pa dan gya-nom-pa ma-'yin'*
pa dan-bral~bahi~phyir. he-bar-gos-paihi. chos zag-pa-dah- I
bcas-pa dan gospa-med-pahi chos zog-pa-med-pa thams- \
cad-kyis gos-pa-med-pahi-phyir mtnah-gnis4as hdas-sin
rnam-par-dag-pa zes-bya-ba-ni bcu-gcig-paho.
4
12 T h e R e s u l t i n g I n t r o s p e c t i v e
C o g n i t i o m c o n c e r n i n g E x t i n c t i o "n.
%^S ^^f R = hgog-pa-la rjes~su-ses-pa. (With refer-
ence to) t h e t w e l f t h a s p e c t (i.e. Issue
or Del i verance f ^ ^ f = nes-pa-hbyuh-ba).The Ex-
tinction of Phenomenal Exi st ence implies t he n o n -
o r i g i n a t i o n o f a l l t h e d i ff e r e n t
k i n d s o f s u f f e r i n g a n d m i s e r y
5
i nasmuch
as t h e i d e a s o f d e l i v e r a n c e a n d n o n -
d e l i v e r a n c e a r e i n c o n s i s t e n t (from t he
st andpoi nt of t he Absol ut e).
[Abhi s. al oka, MS. 208a. 3-4.] fe^WTfe^^fwff-
(III. 14b.).
1 Notice the synonyms : upalepa-dharmaih = sasrai)aih.
2 anasrava-dhartna are here first of all the elements constitut-
ing the Path (cf. Abhidharmakosa I. 5.), or more precisely the
Path of the Saint, beginning with the Path of Illumination (darsana-
marga). The Paths of Accum. Merit and of Training (sambhara-
marga and prayoga~tnarga) do not come under this category; they
are k.usaia~sasrai)a (cf. N i r n a y a - s a m g r a h a , Tg. MDO. LIL
270a. 7b. 3., quoted in Bu-ston's History, Transl., Vol. I, p. 118.).
3 Of Eternality and Complete Annihilation (sasVata-uccheda),
4 Pane. II. 284b. 4-5.Rab~hbyor gzanyan chos-thams-cad
sk,ye-ba-med~pa dart hgag-pa~med-pa dan. kun~nas-non-mons~pa-med-'
pa dan rnam-par-byan-ba ma~mchis-pahi slad~du ser-phyin yons-su
dag-paho.
5 Cf. Kir. II. U.
316 ANALYSIS OF
[Tg. MDO. VI . 212a. 8. =Sphut . 43b. 6-44a. 1.]
hes-par-hbyuh-ba dan hes-par-hbyuh-ba-med-pa dah-bral-
bahi-phyir na\d thams-cad mirskije-ba zes-bya-ba-ni bcu<
ghis-paho.
1
1 3 T h e P e r s e v e r a n c e i n t h e ' C o g n i -
t i o n , o f t h e D o c t r i n e c o n c e r n i n g t h e
P a t h . *TFT W#?FT^rrf^cF- =lam-la chos-ses-pahi bzod-pa,
(With reference to) t h e t h i r t e e n t h a s p e c t
(i.e. the Path*TFT: =km}.-~(The Path, i.e. the
Transcendental Intuition of the Bodhisattva)
2
conveys
t h e c e s s a t i o n of a l l t h e e v i l s t a t e s
of e x i s t e n c e , as those of Hell etc., because
(it represents pure, non dialectical knowledge) in the
aspect of which there is no discrimination between the
Path and its reverse.
i% (111. 14, c) .
[Tg. MDO. VI. 212b. 3-5. =Sphut. 44a. 1-2.] lam
dan lam-ma-yin-pa dan bral-bahi-phyir nah-soh-chad-pa
zes-bya-ba-ni bcu-gsum-paho.^ ^
1 4 T h e R e s u l t i n g C o g n i t i o n o f t h e
D o c t r i n e c o n c e r n i n g t h e P a t h . TRW W^ i F I
= l a t h - l a c h o s - s e s - p a . ( W i t h r e f e r e n c e t o ) t h e
f o u r t e e n t h a s p e c t ( i . e . t h e M e t h o d s T^JT^F
= r i g s - p a ) . ( T h e i n t u i t i o n o f t h e P a t h ) i m p l i e s t h e
a b s e n c e o f d i a l e c t i c a l t h o u g h t - c o n -
s t r u c t i o n , t h i s b e i n g a m e a n s f o r t h e
r e a l i z a t i o n o f t h e R e s u l t ( o f E n t e r i n g t h e
1 Pane. II. 284b. 7-8. = Ast. 201. 16-18.i
I ff
etc.
2 Ace. to Rnam-bsad, 193a. 3-4."the Transcendental Intui-
tion, the cognition for the first time, through direct perception, of
the Path as having a relative character" (lam bden-pas ston-par
mnon~sum~gyis gsar-du-rtogs-pahi ye-ses choscan).
3 Pane. II. 285a. 6-7.Rab-hbyor de~la ses-rab-Jzyi pha-rol-tu-
phyin pa hdi yin-te. sems-can dmyal-ba-las yons-su grol~bar-byed-
paho.Such, O Subhut i , is t he Cl i max of Wi s d o m, t hat it
d e l i v e r s t h e l i v i n g b e i n g s f r o m H e l l .
317
^t r eam etc.). Indeed, t he Bodliisattva possesses non-
dialectical knowl edge to t he ext ent t hat he cognizes t he
inconsistency of met hod and non-met hod (from t he
[Abhi s, al oka, MS. 203b. 6-10.] *
(III. 14c, d.).
[Tg. MDO. VI. 213a. 2-3. =Sphut. 44a. 2.] rigs-pa
dan rigs-pa ma-yin-pa dan ma~hdres-pa\hi-phyir hbras-bu
mnon-sum-du-bya-bahi don-gyis thabs-la rnam-p'ar-mi-
rtog-pa-fiid. ces-bya-ba-ni bcu-bzi-paho.
1
1 5 T h e P e r & e v e i< a n c e $ n t h e I n t r o s -
p e c t i v e C o g n i t i o n c o n c e r n i n g t h e
P a t h , W S ^ f ^ T ^ : =lam-la rjes-su-ses-pahi bzod-
pa. (Wi t h reference to) t h e fi f t e e n t h a s-
p e c t (i.e. Act i vi t y^^%
c
T% = sgruD-jba).~-(The intuition
of t he Pat h i s d e v o i d o f a c o n t a c t
w i t h t h e s e p a r a t e c h a r a c t e r i s t i c
f e a t u r e s o f t h e e l e m e n t s (i.e. of a con-
ception, of their reality). Indeed, it is even f r e e
f r o m t h e v i e w s m a i n t a i n i n g t h e
r e a l i t y o f a c o r r e c t a c t i v i t y a n d o f
t h e r e v e r s e (from t he st andpoi nt of t he Absol ut e).
[Abhi s. al oka, MS. 208b. 13-15.]
(III. 15a.).
[Tg. MDO. VI. 213a. 5. =Sphut. 44a. 2-3.] sgrub~pa
dan sgrub~pa~ma~yin~pa-las rncim-par-groI-fca-irn'J-î//s
chos thams-cad mtshan-ma-dag dan ma-hbrel-ba zes-bya-
ba-ni bco4na~paho.
2
1 Pane. II. 286a. 8-b. 1.pha-rol-iu-phyin-pa rin-po-che de-la-
ni. chos gan-yan 'skye-baham. hgag-paham. kun-nas-non-mons-
paham. rnam-par-byan-baham. yons-su-gzun-baham. dor-bamed-do.
= Ast. 202. 19203. 2.
2 Pane. II. 286b. 3.Rab-hbyor pha-rol-tti-phyin-pa rin-po-che
de-la-ni chos gart-gis \yah gos-pa-med-do.The "pollution*' (gos-pa
= upalepa) is to be understood in the sense of a realistic view in
regard of the separate elements.Ast. 203. 3-4.
318 ANALYSIS OF
16 T h e R e s u l t i n g I n t r o s p e c t i v e
C o g n i t i o n c o n c e r n i n g t h e P a t h ,
?TFiS^RJiR ==|am-Za rjes-su-ses-pa. (With reference to)
t h e s i x t e e n t h a s p e c t (i.e. t he Pat h as a
factor of deliverence^RfftpR* = hes-par-hbyinrpa).(The
intuition of t he Pat h) i mpl i es t h e n o n-o r i g i n a-
t i o n o f t h e k n o w l e d g e c o g n i z i n g t h e
t h i n g d e n o t e d a n d i t s a p p e l l a t i o n ,
i. e. t he obj ect cogni zabl e whi ch bear s t he essence of a
phenomenal reality, and t he word by whi ch it is desig-
nat ed (as t wo separ at e items). Indeed (the intuition ol
t he Pat h) is charact eri zed by t he cogni t i on of t h e
u n r e a l i t y o f e v e n t h e f a c t o r s o f d e l i -
v e r a n c e a n d o f t h e i r r e v e r s e (from t he
[Abhi s, al oka, MS. 209a. 2-4]
%$$> I IT^^T m ^T3cq%: I (III. 15b, c) .
[Tg. MDO. VI. 213a, 7-8. = Sphut. 44a. 3-4.] nes~
par~hbyin-pa\ dan hes-par-hbyin-pa-ma-yin-pa dah~bral~
ba~nid-kyis brjod~par~bya-ba dan rjod-par-byed-pahi rio-
bo mishan-fiid s^s-bya dan sgra gnis-la
1
ses-pa skye-ba-
tned-pQ e&~bya-ba~ni rnam-pa bcu-drug-pa yin-no.
2
[The last Karika of Chapter III (16) sums up the con-
tents of the first three Adhikaras of the Abhisamayalam-
kara and of that part of the Sutras which corresponds to
them. Their subject-matter, as we have seen, consists of
the three forms of Omniscience and of the Path con-
ducive to their realization. These have been exposed as
the subject of study etc.
3
The scholar of Prajna-
paramita must fully apprehend them in such a form in
order to be able to realize them practically. The methods
of this practical realization form the subject-matter of the
remaining part of the work.]
1 The Xyl. has ; gnis-las,
2 Pane. II. 286a. 4-5.Rab-hbyor gal-ie byah-chen ses-rab-kyi-
pha-rol~iu-phyin-pa~la spyod-pahi tshe. de-ltar hdu-ses-par yan mi
byed-la de-ltar mi-riog-cin de*ltar mi-dmigs-te. de~ltar hgro-bar yah
mi-byed-na er-phyin4a spyod-pa-ste. ser-phyin-la sgom-mcx. =As|,
203. 8. -fl
3 Cf. "Doctrine of Pr.-pir,," pp. 67, 68 sqq.
CHAPTER IV
The Pr ocess of Contemplation and Intuition of all
the Aspects of the 3 For ms of Omniscience *Rfar ofir cf^
= rnam~kun-mhon-par~rdzogs~par~rtogs-pa, abbr. mam-
rdzogs-sbyor-ba).
Definition ^ The process of mind-connection (Yoga)
of the Mahayanist Bodhisattva, which is dominated by
transcendental analysis grasping the 173 aspects of the
3 kinds of Omniscience.
[Don. 13b. 1.] mkhyen gsum-gyi rnam-pa brgya dan
aon-gsum nams-su~len-pahi ses-rab-kyis zin-pahi sems-
dpahi rnal-hbyor de. rnam-rdzogs-sbyor-bahi mtshan-nid.
S y n o n y m s : 1. The Path of the Bodhisattva
rcrfTOp: =- byah-sems
1
- kyi4am.
2. The Climax of Wisdom in the sense of the Path.
I FTrcfiTcFT = lam-Ser-phyin.
3. The "Yoga" of the Bodhisattva-sems-dpafii-rna/-
hbyor.
2
4. The Training for the realization of the Omni-
science of the Buddha in regard of, all the aspects of
existence, ^f?BTTf^TT5I1|N': = mam~mkhyen-sbyor~ba.
5. The Training for the realization of the Omni-
science in regard of the Path. 37TT f ^T^^ltTJ lam-ses-sbyor-
ba.
6. The Action of the Outfit. ^pf^PTffT: =go-sgrub
(go-chahl sgrub-pa).
3
Va r i e t i e s : ( a ) 173 forms in correspondence
with the aspects of the 3 forms of Omniscience, (b) 20
forms, corresponding to the 20 varieties of Training.
[Don. 13b. 2.] dbye-n'a rnam-pahi sgo-nas brgya don-
gsum dan. sbyor-byahi sgos ni-sxx yod.
1 An abbreviation of byan-chub-sems-dpah.
2 I his term occurs only in the Tibetan manuals.
320
ANALYSIS OF
L i m i t s : ( T h e p r o c e s s o f c o n t e m p l a t i o n a n d
l / r
l t
L ? _
a l 1 t h e a s
P
e c t s
) b e g i n s w i t h t h e
M a h a y a n i s t i c P a t h o f A c c u m u l a t i n g
M e r i t a n d l a s t s t i l l t h e e n d o f t h e
w h o l e c o u r s e p f t r a i n i n g o n t h e P a t h .
[Ibid.] sa-mtshams theg-chen tshogs4am-nas tgyun-
mthani bar-du yod.
THE ELEVEN CHARACTERISTIC ELEMENTS OF THE PROCESS OF
CONTEMPLATION AND INTUITION OF ALL THE ASPECTS OF
THE THREE FORMS OF OMNISCIENCE.
[Ibid.] rnam-rdzogs-sbyor-ba mtshan~byed~kyi chos
bcu-gcig yod-de. Summary, Kar. I. 12, 13.
1. The (173) A s p e c t s . 3TOTT5 = mam-pa.
2. The (20) M e t h o d s o f T r a i n i n g . S#nrr
= sbycr~ba.
3. The (14) M e r i t s . mn^yon-tarf.
;
4. The (46) D e f e c t s i n t h e P r o c e s s o f
T r a i n i n g . STCto^far: = sbyor~bahi skon,
5. T h e C h a r a c t e r i s t i c M a r k s or
Features of the Process. lWTf*T = mtshan-nid.
6. The (preliminary) D e g r e e s c o n d u c i v e t o
S a l v a t i o n .
1
#f*TFfter = thar-pahi cha dah-mthun~pa.
7. The (4) D e g r e e s (of the Pat h of Training)
2
c o n d u c i v e t o I l l u m i n a t i o n . "pRWn'for
^nes-par-hbyed-pahi cha dan-mthun-pa.
8. The C o n g r e g a t i o n o f t h e B o d h i -
s a t t v a s w h o i n t h e i r c o u r s e o f T r a i n -
i n g h a v e a t t a i n e d t h e I r r e t r i e v a b l e
S t a t e .
: = slob-pa phyir~mi4dog~pahi
byan-sems-kyi dge-hdun.
9. T h e T r a i l i n g i n t h e C o n t e r a -
p 1 a t i o n o f t h e I d e n t i t y o f S a m s a r a a n d
N i r v a n a (from the standpoint of Ultimate Reality).
q ^ f o R P R n ^ ^ ^ mnam~nid-kyi sbyor~ba.
1 Are synonymous with the Path of Accumulating Merit
(sambhara~margaz=tshog8-lam).
2 prayoga-marga = s b l
10. T h e T r a i n i n g i n t h e P u r i f i c a t i o n
of t h e S p h e r e of f u t u r e A c t i v i t y a s a
B u d d h a : f ^ ^ f t g f e ^ T - =zih-dag-sbyor-ba.
11. T h e T r a i n i n g (of the Bodhisattva on the
three last Stages) c h a r a c t e r i z e d b y s k l l (and
representing an activity free from, effort).
r: = thabs-mkhas-sbyor-ba.
SUMMARY OF CHAPTER IV ACCORDING TO THE ABHI S. ALOKA.
After the three forms of Omniscience have been fully
apprehended (as an object of study etc.), it is necessary
to secure t h e m a s t e r y o v e r t h e m (i.e. to realize
them practically). For this purpose (the future Mahaya-
nist Saint) contemplates the three forms of Omniscience,
having grasped together all the aspects of the Omni-
science of the Buddha, of the Omniscience in regard of
the Path, and of the Omniscience
1
in regard of the
objects of the Empirical Worl d.
1
Thi s is t h e p r o -
c e s s o f c o n t e m p l a t i o n , a n d i n t u i t i o n
of a l l t h e a s p e c t s (of the three forms of
Omniscience).
It is expressed in the following manner :
1. The (173) a s p e c t s (of the three forms of
Omniscience) are t o be meditated upon by means of
2. (twenty) special m e t h o d s .
3. the (fourteen) m e r i t s , and
4. the (forty-six) d e f e c t s (which are connected
with the process of Training) are respectively acquired
and rejected. Along with tjiis
5. the c h a r a c t e r i s t i c f e a t u r e s o r
m a r k s of the process of meditation are fully
apprehended. After that
6. the roots of virtue peculiar to (the preliminary)
d e g r e e s c o n d u c i v e to* S a l v a t i o n
become originated.
1 We must remember here that according to the hab
;
,t of thought
of the Yogins (Buddhisticand Non-Buddhistic) a perpetual intense con-
templation of an object brings about the actual realization of the said
object which appears like a myrobalan fruit on the palm of one's hand.
So is it with the three forms of Omniscience. Cf. Nyayabindu-tika,
BB. 12, 3, Transl. Buddh. Logic, vol. II. p. 31.
322
ANALYSIS OF
Accordi ngl y, (the cont ent s of the Sutras) cont ai ns an
exposition of t he aspect s and t he ot her (topics) just
ment i oned.
Ther eupon, t he person who has brought to devel op-
ment t he (cognition pecul i ar to the) degr ees conduci ve t o
Salvation and is full of energy
7. by means of t he cognition peculiar to t h e
( 4 ) d e g r j e . e s c o n d u c i v e t o I j l u m i n a -
t i o n,
8. secures t he propert i es of (a member of) t h e
C o n g r e g a t i o n o f t h e B o d h i s a t t v a s
w h o i n t h e i r c o u r s e o f t r a i n i n g h a v e
a t t a i n e d t h e I r r e t r i e v a b l e S t a t e .
9. And, havi ng medi t at ed on t he U l t i m a t e
I d e n t i t y o f S a m s a r a a n d N i r v S i i a in
order to attain Buddhahood,
10. t he Bodhi sat t va bri ngs t o accompl i shment t he
p u r i f i c a t i o n o f h i s w o r l d o f f u t u r e
a c t i v i t y a s a B u d d h a , and
11. O w i n g t o h i s s k i l l makes manifest the
activity of a Buddha
1
wi t hout effort and in cor r espondence
with t he merits and needs (of t he converts^). (The con-
t ent s of t he Sutras accordingly represent ) an exposition
of t he D' egrees conduci ve t o Illumination et c.
2
So we have t he process of intuition of all t he aspect s
(of t he t hree forms of Omni sci ence) as peculiar to t he
Buddhas et c. accordi ng to t he ci rcumst ances. It is spoken
of (in t he Astasdhasrilia}, begi nni ng with t he passage of
t h e Fii i n t h C h a p t e r
3
:Havi ng been t hus address-
ed t he reverend Subhut i sai d to t he Lord as follows :The
Climax of Wi s dom is (the cognition of) t he non-exi st ence
(of i t he Phenomenal objects as per manent enduri ng
entities),-and endi ng with t he passage of t h e
t w e n t i e t h C h a p t e r
4
:In t he same manner t he
1 Compare Uttaratantra-vyakhya, Transl. p. 117.
2 The first part of the fourth Adhikara, beginning with the 173
akaras and ending with the 16 svabhava-laksana (Kar. IV. 1-31.^con-
tains the general topics connected with the Path. Beginning with the
(preliminary) degrees conducive to Salvation (moiisa-bhagiya) the
fourth chapter contains an exposition of the actual process of realiza-
tion on the Path. Rnam-bsad, 199 b. 2.rnam-rdzogs-sbyor-ba spyihi
rnam-bzag dan. thar-pa cha-mthun-nas bzun ste rgyud-la s\ye-bah.i
rim-pa bsad-paho.
3 Ast 204. 20205. 1.
4 Ibid. 380. 13.
Bodhisattvas, t he Mahasat t vas cannot fall a prey to t he
world including t he gods, t he human bei ngs, and t he
Asuras.
[Abhi s. al oka. MS. 19b. 4-20a. 3. ]
1
DETAILED ANALYSI S OF THE ELEMENTS CONSTITUTING
THE PROCESS OF CONTEMPLATION AND INTUITION OF ALL THE
ASPECTS (OF THE THREE FORMS OF OMNISCIENCE).
I. T h e A s p e c t s ( of t h e t h r e e F o r m s
of O m n i s c i e n c e ) WI^HJ: = mam-pa.
Kar. IV, 1-5 (31)
I General definition ace. to Don. 2 The various meanings of
akjara ace. to Skjabs. 3 General character of the aspects ace. to the
Abhis. aloâ.
Definition: The varieties or the special modes
of apprehension peculiar to the meditative training which
consists in the contemplation of the three forms of
Omniscience, grasped together.
[Don. 13b. 4-5.] rnkhyen-gsum bsdus-$gom~gyi sbyor-
bahi hdzin-stafis-kyi bye-brag-gam }^hyad-par de. mkhyen
gsum bsdus-sgom-gyi shyor-bhi rnam-pahi mtshan-nid.
The word akara can be interpreted in many different
ways. We may take it to nxean
1
t h e o b j e c t i v e
a s p e c t s of c o n t e m p l a t i o n , 173 in number,
refering to* the characteristic features of the (5) groups of
1 For the Tib. version, ef. Appendix.
324
ANALYSIS OF
elements, as Impermanence etc., (2) the s u b j e c t i v e
a s p e c t s , t h e f o r m s of c o g n i t i o n , 173 in
number, peculiar to the three forms of Omniscience, that
regarding the objects of the Empirical World and the rest,
which cognize the (5) groups of elements as being imper-
manent, and (3) t h e s u b j e c t i v e a s p e c t s peculiar
to the Bodhisattva's meditative training which makes of
the 173 modes of cognition peculiar to the three forms of
Omniscience objects of contemplation. In these three
senses the term dlâra is to be explained.
1
[Skabs IV. 16b. 5-6] rnam-pa~e\S"bya. zes-pahi rnam-
pa-la du~ma yod-de. phuh-po mi-rtag-pa-la-sogs-pahi don-
rnam brgya-bdun-cu-rtsa-gsum dan. phuh-po mi~rtag~par
rtogs-pahi gzi-ses-sogs mkhyen-gsum-gyi ses-rnam-brgya
dan don-gsum dan. mkhyen-gstim-gyi hdzinsiahs hrgya-
don-gsum hdzin~stahs-su~byed~pahi byah-sems-J^yi sbyor-
bahi ses~rnam brgya dan don~gsum4a rnam-par-bya$~pa
ste gsttm-gyis bsad dgospahi phyir-te. rndo-la bsad-ishul
dehi-phyir.
GENERAL CHARACTERISTIC OF THE ASPECTS ACCORDING TO
THE ABHIS. ALOKA.
In order to secure the mastery over the three forms of
Omniscience which have been fully apprehended before
(as an object of study etc., i.e. in order to realize them
practically),
2
the Bodhisattva contemplates the said three
forms of Omniscience, having grasped together (in his
mind) all the aspects of the special Omniscience of the
Buddha, of the Omniscience in regard of the Path, and
of the Omniscience in regard of the objects of the Empi-
rical World. Accordingly, we have now to speak about
t h e p r o c e s s of c o n t e m p l a t i o n a n d
i n t u i t i o n of a l l t h e a s p e c t s of t h e
t h r e e f o r m s of O m n i s c i e n c e .
Now, first of all, we have the varieties of (the medi-
tator's) cognition which is directed upon (the characteris-
1 The principal meaning of afcra here is however the subjec-
tive aspect, the aspect of cognition which acts as an antidote against
realistic views- Cf. below.
2 On the difference between the contents of the first three
Adhikiras and that of the fourth and the following cf. below and
"Doctr. of Pr. -par. " p. 68 sqq. In short, the first three chapters ex-
pose the subject t h e o r e t i c a l l y , whereas the fourth and the
following chapters are devoted to the p r a c t i c a l process of
realization.
tic properties of the four Principles of the Saint),
Impermanence and the rest. These varieties are in
general, characterized as the aspects (of the three forms
of Omniscience). Their essential character is that of being
antidotes
1
against the points to be shunned, viz. the views
which maintain (the elements of existence) to be enduring
etc. Therefore here we have no such mistake as putting
forth aspects without any real foundation for them. In
correspondence with the three forms of Omniscience, the
said aspects are to be divided into three principal
categories.
* i f %qi pp^
[Tg. MDO. VI. 215a. 8-b. 3.] yons-su~es-par~gyur~
pahi ihams-cctd-mkhyen-pa-nid gsum-pa dbah~du~bya~
bahi-phyir yah rnctm-pa dan lam dan gzi-ses-pa thams-
cad bsdu-bahi sgo-nas thams-cad-mkhyen~pa~nid gsum
sgom-par byed-pa yin-pas. rnam-pa \un mhonrpat-rdzogs-
1 pratipak.sQ=zgnen-pa. In connection with this passage, the
Skabs gives us the definition of ptatipa\sa (IV. 16a. 4-5,).It* is the
knowledge which, in its predominant part, has the character of being
contradictory ito the point that is to be shunned by it and removes
the said point) through the appearance of the direct object (which dis-
agrees with the point to be shunned,rah-gi hdzinstans-'liyi yul-gyi
rnam-pa sar-bahi sgo-nas rah-gi mi~tnthun~phyogs~la gnod~byed~kyi
cha-nas-bzag-pahi rig-pa de. gfien-pohi mtshan-nid):There are four
kinds of praiipaksa, according to the Abhidharmakosa, V. 61. (a)
The antidote which has for its result the direct removal of the points
to be shunned (prahana-pratipaksa = spori-gnen); this is the so-called
Unimpeded Path (anantarya-marga, cf. **Doctr. of Pr.-par.** p. 22.),
(b) the antidote as that which confirms (the removal of the Obscura-
tions-adhara-pratipa1zsa=gzi-gnen.); this is the Path of Deliverance
(pimuk.ti-marga, cf. Ibid.), (c) the antidote which consists in drawing
far (from the point to be shunneddurthhava-pratipaksa^thag-
bsrin-gnen-po); this is the Path which follows the vimuiiti-marga and (d)
the antidote which consists in aversion (indusana-po pratipak?
a

rn
<
irn
""
par-sun-hbyin-pahi gnen-po.). See Prof, de la Vallee Poussin
f
s
Translation of Kosasthana V, pp. 103, 104.
326
ANALYSIS OF
par-rtogs-pa bxjod-par-byaho. de-la re-zig rtag-pa-la-sogs-
par r^dzin-pa mi-mthun-pahi phyogs-kyi gnen-pahi cfios-
kyi no^bo-nid mi-riag-pa-la~sogs~pa-la-dmigs-pahii ses-
pahi bye-brag-rnam-pa-nid-du rnam-par-bzag-pa-ni spyihi
mtshan-fiid yin-par ses-par-bya-ste. de-bas-na hdi-la gzi~
med-pahi nes-pa hbyun-bar mi-hgyur-ro. mam-pa de-
dag kyan thams-cad-mkhyen-pa-nid gsum-gyi bye-brag-gi
rnam-pa gsum kho-nar bzed-do zes gzun-bar-byaho.
Varieties
1
: I. 2 7 a s p e c t s r e l a t i n g t o
E m p i r i c a l W o r l d. Kar. IV. 2.
[ Pane. HI, 3b. 15a. 3. = A . 204. 20206. 2. - ~
et c. et c. endi ng with :
2 . 3 6 a s p e c t s r e l a t i n g t o t h e
O m n i s c i e n c e i n r e g a r d o f t h e P a t h .
Kar. IV. 3.
[ Pane III. 5a. 37a. 5. = Ast. 206. 3207. 1.
foCFrqKfa^sf *FFFH Î wf ^WS^T^FTI
e t
9- etc. ending
with : ^^q-^T^^f*?M ^ T ^ W ^ m ^ T ^ ^ 1
3, 1 1 0 a s p e c t s r e l a t i n g t o t h e
S p e c i a l O m n i s c i e n c e of t h e B u d d h a .
Kar. IV. 4, 5.
[Pane. III. 7a." 58b, 4. = Ast. 207. 1 1 5 .
2
f
^ i
e t c
-
e n d i n g w i t h ^f f f
i]
[Don. 13b. 5.] dbye-na brgya dan don-gsum yod-
de. gzi-ses-l^yi rnam-pa fier-bdun. lam-ses-kyi rnam-pa
so-drug. rnam~mt^hyen-gyi rnam-pa brgya-rtsa-bcu yod.
II. The Methods of Training. 5Rt*TP =sbyor-ba.
Kar. IV. 6-11. (32).
1. The characteristics of the persons worthy of studying and
apprehending the Doctrine of Prajna-paramita ace. to the Abhis.
alo\a, the Sphutartha and the Skabs. 2. Definition of prayoga ace.
to Don. 3. The 20 methods of training ace. to the Abhis. alok.a etc.
1 Here we give only the number of aspects and the correspond-
ing passages of the Sutras. For a detailed exposition of the alzaras,
see tables. Cf. also "Doctrine of Pr.-par." pp. 77 and 78. (note).
2 The 37 bodhipaiisa are here counted together representing
37 aspects.
T HE PERSONS WORTHY OF STUDYING, UNDERSTANDING
AND REALIZING THE DOCTRINE OF PRAJNA-PARAMITA.
Kar. IV. 6. 7.
The aspect s (of t he t hree ki nds of Omni sci ence) are
t a be medi t at ed upon by means of special met hods. It
is not however possible to speak of t hese met hods,
wi t hout ment i oni ng t h e p e r s o n w h o a c t s a c-
c o r d i n g t o t h e m . Therefore, we have to speak
of t he per son who acts, and charact eri zes hi m as bei ng
wort hy of st udyi ng (the Doct ri ne of Praj na-parami t a) et c.
[Abhi s. al oka, MS. 220b. 3-4.]
R" f^FTT
[Sphut. 50a. 6. bl.J sbyor-ba khy
a
d-par~can-dag
gis rnam-pa-rnams bsgom-dgos-na de-dag kyan sbyor-ba-
po med-par brjod-par mi-nus-pas mnan-pa-la-sogs-pahi
sned sbyor-ba-po.
D e f i n i t i o n o f a w o r t h y h e a r e r o f
t h e P r a j n a-p a r a m i t a. The convert who has
performed acts of devot i on with regard t o t he Buddhas
of former ages by bui l di ng monast eri es et c. , who has
fostered in his heart t he root s of virtue by serving t he
Buddhas, by offering t hem al ms and bowl s for such .etc.,
and who is endowed with t he hel p of spiritual t eachers
in t he sense t hat he recei ves their blessings and instruc-
tions. The persons endowed with t hese t hree distinctive
characteristics are t he wort hy hearers of '*the Mother**
(i.e. t he Doctrine of Praj na-parami t a) t hat is charact eri zed
by t he aspect s (of cont empl at i on whi ch have been
ment i oned before).
[Abhi s. al oka, MS. 220b. 3-8.]
: i
[Skabs. IV. 78. 3-4.] snon sans-rgyas bsten-pa dan.
de-las dge-rtsa bskrun-pa dan. theg-chen-gyi dge-bahi
bses-gfien-gyis zin-pa gsum tshan-bahi skabs-hdir bstan-
pahi gdul-bya de. skabs hdir bstan-pahi yum han-paîi
snod-ruh gan-zag-gi mtshan-fiid.
1
I Pane. III. 8 b. 57.de-nas lhahi dban-pa Brgya-byin-la hdi-
snam-dgyur-te. ses-rab-kyi pha-rol-tu-phyin-pa hdi rigs-\yi bu-dan
i f
328 ANALYSIS OF
The virtues which characterize the converts who are
worthy of studying (the Doctrine of Prajiia-paramita), of
understanding the meaning of the words, of retaining it
in memory and of duly meditating over it are, respec-
tivelythe adoration of numerous Buddhas by acts of
devotion,
1
the habit of asking questions concerning the
essence (of the Doctrine) whenever there are dubious
points to be settled, the fostering of the roots of virtue
by bringing to full accomplishment the practice of the
ten Transcendental Virtues, and the blessings of the
spiritual teachers (with which such persons are endowed).
i
rf^^
[Sphut. 50b. 3-6.] hdAs'pa dan da-ttar-byun-bahi / A.
sahs-rgyas-rnams-la spyir age-bahi rtsa-ba bsk.run cih
sbyahs-pa dan. de-bzin-gsegs-pa^rnams-la lus-la-sogs-pahi
b$nen~bkitr~gyis mnes-par-byas-pa dan. the-tshom-gyi don
yons-su-hdri-ba dan. sbyin-pa-la-sogs-pahi pha-rol-tu~
phyin-pa-bcu sgtub-pa dah-ldan-pa. dge-bahi bses-gnen-
dag-gis byin-gyis brlabs-pa-rnams-ni. go-rim-ji-ltar-b at
rnam-pahi mtshan-nid-can-gyi yum hdihi gzuh nan-pa
dan. hc&zin-pa dan. don mi-brjed-pa dan. tshul-bzin yid-
la-byed-pahi snod~nid yin-par sans-rgyal-la-sogspa bzed-
Jo.
2
rigs-kyi bu-mo gcen gi rna-larn-du. etc. = Ast. 208. 2-5.
1 Lit. "corporeal devotion."
2 Pane. III. 8b. 7-9a. 1gan hdzin cm hchan-ba dan. kfg cin
\un-chub~pm-byed~pa dan. tshul-bzin-dtt yid~la-byed cin gzun-ba
dan. \un-chub~pdr-bya$-nas-\yan de-bzin-nid-du ses-rab-kyi pha-rol-
tu-phyin~pa~la nan-tan~du~byed-pa Ita-ci smos-fe. rigs-fyyi buham rigs-
kyi bu-mo...de-dag-gis snon-de-bzin-gsegs-pa dgra-bcom-pa yan-dag-
par-rdzogs-pahi sans-rgyas-mams-la yons-dris-so,..de~dag-gis ni bskfll-
pa bye-ba mah-por sbyin-pahi pha~rol~tu-phyin-pa-la spyod-do, tshuL
khrims dan bzod-pa dan brtson-hgrus dan bsati-gtan dan
pha-rol~tu-phyin-pa-la spyod-do. Ast. 208. 5 sqq.
THE METHODS OF TRAINING. Kar. IV. 8-11.
Definitions of the term prayoga: (a) a ct u a l ,
r e f e r r i n g t o t h i s ca s e :
Mental Quiescence connected with transcendental
analysis
1
which brings about the cognition of the separate
unreality of subject and object, and moreover of the
objects of the Empirical world, of the elements constitut-
ing the Path, and of the aspects of the Omniscience of
the Buddha.
[Don. 14a. 5.] yul yul-can dan gzi lam mam gsum
bden-ston-du rtogs-pahi zi-lhag zufi-hbrel de. dhos-bstan
gtso-bohi sbyor-bahi mtshan-nid.
(b) a s a s p e c i a l c h a r a c t e r i s t i c of
t h e : . t r a i n i n g d e m o n s t r a t e d h e r e :
The yoga of the Bodhisattva which is dominated by
high wisdom and characterized by the attainment of
mental Quiescence connected with transcendental
analysis, this being indispensable for the intuition of all
the aspects of the three kinds of Omniscience.
[Ibid. 14a. 6.] mkhyen gsum-gyi mam-pay'-sned~pa-
la zi-thag zuh-hbrel ihob-pahi ses-rab-kyis zin-pahi sems-
dpahi rnal-hbyor-de. hdir-bstan sbyor-bahi mtshan-nid
byas-na legs-te.
Varieties : A r e t w e n t y i n n u m b e r , a s f o l l o w s :
( a) F i v e f o r m s w i t h r e s p e c t t o t h e
e s s e n c e of t r a i n i n g no bohi sgo-nas Ifia.
1. T h e M e t h o d of n o n - i n s i s t e n c e
u p o n t h e r e a l i t y of M a t t e r a n d t h e
o t h e r e l e m e n t s of e x i s t e n c e , within the
pale of the Empirical World, of the Path and of the aspects
of the Omniscience of the Buddha.
Art insistence upon (the reality of) Matter and the
other elements is condemned, inasmuch as the said
elements have no real essence of their own. In such a
sense we have to understand 'the Method! of Non-
insistence/" (1).
[Abhis. aloka, MS. 222a. 5-9.] fm?IW^'4FTSI#T [:] I
(IV. 8a.).
1 iamatha anfJ vtpasyana. , Cf, "Doctrine of Pr.-par.*' pp. 16, 68.
330 ANALYSIS OF
[Rnam-bsad. 218b. 4. and Don. 14b. 2.] gzi lam
mam-pas bsdus-pahi chos-mams bden-med-du rtogs-nas
bsgom-pa gzugs-la-sogs-pa mi-gnas-pahi sbyor-ba.
1
2. T h e M e t h o d of n e g a t i o n regarding
the preconceived realistic views concerning the preceding
method of c o n c e n t r a t i o n , that of the non-
insistence upon, the reality of Matter etc. (from the
standpoint of the Absolute). In the aspect of the latter
there can be no actual process of meditation. Therefore
(the Bodhisattva may be regarded as,) becoming absorbed
in trance only from the point of view of Empirical
Reality. The inconsistency of concentration itself i.e. of
the subjective part (from the standpoint of the Absolute)
forms (the object of) his meditation.
2
(2).
[Abhis. aloka, MS. 222a. 9-13.] [:] I
(iv . 8b.).
[Rnam-bsad, 218b. 4-5.] gnas~pa bk,ag-pahi sbyor-
ba de-la bden-par-zen-pa bfyag-nas bsgom-pa sbyor-ba
bkct-g-pahi sbyor-ba.
3
1 Pane. III. lla. 4.Kau i-l%a hdi-la byan-chen ser-phyin-la
spyod-pahi tshe. gzugs-la mi-gnas4e. gan~gi tshe gzugs-la mi-gnas-
pa dehi tshe gzugs-la brtson-parbyed-pa yin-no = Ast. 211. 12 sqq.
55 ^
Beginning with this paragraph we shall establish likewise the concor-
dance with the S a m ca y a (Ratna-guna-samcaya-gatha). 1 he
original text of it has been discovered by P r o f. M. T u b i a n s k y
in Mongolia (a Pe-king xylograph containing the Tibetan translation
as well.) The verses referring to the first three adhikjaras will bs quoted
in the Appendix. As regards the tupady-anavasihana-prayoga we
have;(fol. 32b. t-33a. 1.).
2 Ace. to Gser. IV, 53a. 1-2. the non-concentration upon Matter
and other elements from a realistic standpoint means the concentra-
tion upon (another) transcendental reality (yah-dag-pahi don = bhu~
Mrtha, cf. "Buddhist Logic," Vol. II. pp. 30, 31. viz. the Monistic
Absolute Essence.
3 Pane. III. 12b. 7-8.Rab-hbyor gzan-yah bya^t-chen ser-phyin-
la-spyod-pahi ishe gzugs-la mi-sbyor mi-hbyed-de, gan~gi tshe gzugs-la
mi'sbyor mi-hbyed-pa dehi-tshe gzugs-la brtson-par-byed-pa-yin-no.^=
. 211. 18
e t c
-
THE ABH1SAMAYALAMKARA 33!
3. T h e p r o f o u n d M e t h o d of contemplat-
ing (the absolute as) the true essence of the objects of
the Empirical World.Owing to the profound nature of
the Ultimate Essence of Matter and the other elements
of existence,
1
the empirical entities cannot be perceived
as real foundations (since they have no separate reality
of their own). Owing to such a point of view the
meditation of the Bodhisattva in the aspect of the
Omniscience in regard of the Empirical World is of an.
exceedingly profound character. (3).
(iv . 8c).
[Don. 14b. 2.] gzugs-sogs gzihi de-nid rtogs-pahi
zab-pahi sbyor-ba.
2
4. T h e u n f a t h o m a b l e M e t h o d of
intuiting the essence of the elements constituting the
Path.-(The Climax of Wisdom as the meditation of the
Bodhisattva) in the aspect of the Omniscience in regard
of the Path is unfathomable in the sense that the true
essence (of the elements constituting the Path) is in-
accessible to discursive thought. As such it forms the
object of faith. (4).
f
(IV. 8d,).
[Don. 14b. 2-3.] lam-gyi chos rafv-bzin rtogs-pahi
gtin dpag-d\ah-bahi sbyor-ba.
3
5. The Method of intuiting the true nature of the
elements cf existence, Matter etc. as something i n f i n i t e
a n d i m m e a s u r a b l e in the aspect of the Omnis-
cience of the Buddha.(The Climax of Wisdom) in the
1 I.e. the negation of Plurality (spros-bral; Gser. IV. 53a. 4.).
2 Pane. HI. 14a. 1 .bcorn-ldan-hdas-kyis bkah-stal-ba. Sa-rihi-
bu gzugs-kyi de-bzin-nid zab-pahi-phyir. ses-rab-liyi-pha-rol-tu-phyin-
pa zab-paho.Ast 212, 4. 5
3 Pane. III. 14a. 7 sqq.bcom-ldan-hdas-fyyis bkph-stsal-ba.
Sa-rihi-bu gzugs gtih^dpag-dhflhh^^plw^' ses-rab-hiii-pha-tol-tu-
phyin-pa gtin-dpag dkaho.~Asf. 212. 5.
f I
332 ANALYSIS OF
aspect of the Omniscience of the Buddha is in its turn
immeasurable, inasmuch as this Omniscience knows no
limits, owing to the immeasurableness of Matter and the
other elements of existence (from the standpoint of the
Absolute). (5),
[Abhis. aloka, MS. 222b. 5-7.] ^SWTWlt'T [:] \
: (IV. 9a.).
[Don. 14b. 3.] gzugs~sogs-\yi rnam-pahi rahbzin
tshad-med-pa rtogs-pqhi tshad-med-pahi sbyor-ba.
1
[Summary regarding the first five Methods.].
When (the Bodhisattva) d o e s n o t i n s i s t in a
preconceived realistic way upon Matter and! the other
elements as having (by themselves), from the standpoint
of the Absolute, a profound character,
2
he assumes a
correct point of view owing to which he becomes
absorbed in the transic meditation which is of a (truly)
profound character. And when he does not give himself
up to the thought that his (cognition or meditation with
respect to the elements) is of a profound nature, he
ceases to insist upon the reality of Matter and the other
elements. Thus through the negation of meditation (from
a realistic point of view) and the negation of the insistence
upon (the reality of) matter etc., the meaning of **the
profound Method" can be explained correctly. From
the same point of view the meaning of the "unfatHom-
able" and the "immeasurable" Methods can likewise be
explained.
[Abhis. aloka, MS, 222b. 11223a. 1.]
# TT*n<qRI% I
'|l Pane. III. 14b. S.bcom-ldan-hdas-kyis bk.ah-stsal-bat Sa-rihi-
bu gzugs tshad-med~pahi-phyir. ses~rab~kyi-pha-rol-tu-phyin-pa ishad-
med-do.Ast. 212. 6.
2 The elements of existence in their plurality, cannot have a
profound, tr ue* and everlasting nature, since they are relative and
consequently devoid of a real and independent essence of their own.
THE ABHISAMAYALAMKARA 333.
[Tg. MDO. VI. 226a. 6226b, 1.] gah-gi4she gzugs-
la-sogs~pQ zab-bo snam-du mhon-par zen-pahi t$hut~gyis~
de~kho~n
a
'-fiid~du mi-gnas-pa dehi-tshe phyin\-cin-rna4og"
pa yin~pahi-phyir de~la zab-pahi sbyor-ba fhofa-par-
hgyur-ro. yan gan-gi-tshe zab-bo snam-du yah rnal-hbyor-
du mi"byed-pa dehi-tshe gzugs-la-sogs-pa zab-pa-ies-bt/of-
bar yah mi-gnas te. de-ltar rnal-hbyor dan gnas-pu blzag-
pas zab-mohisbyor-bahi don phym-ci^ma-log-par bstan-
pa yin-no zes-bya-bahi. de-bzin-du gtih-dpag-dhah-ba
dan tshad-med-pahi sbyor-bahi don-dag klJ
a]
n hdihi rjes-
su-hbrahs~nas brojd-par-byaho.
1
(b) W i t h r e s p e c t t o t h e i n d i v i d u a l
p r a c t i s i n g m e d i t a t i o n :gah-zag-gi sgo-nas.
1. The Met hod of Trai ni ng pecul i ar to t he Bodhi-
sat t va who abi des on t he Stage of Prel i mi nary Act i vi t y^
The Bodhi sat t va' s Trai ni ng her e is v e r y w e a r i s o m e
a n d r e q u i r e s a l o n g p e r i o d o f t i m e ,
since (the meditator) is still possessed of fear wi t h respect
to t he profound t eachi ng of t he Non-substantiality (and
Relativity) of all el ement s of exi st ence. (6).
[Abhi s, aloka, MS. 223a. 3. and 14.]
sftwfH [:] i ^Mf^wrR \ =f^flfl^f
(IV. %. ).
[Don. 14b. 3.] stoh~nid zabmo-la skjag-pahi las-
dah-po-pa byah-chub yun-rih-po-nas rtogs-pahl sbyor-
ba.*
2. The Method of Training peculiar to the Bodhi-
sattva who abides on the Degree of Heat.
4
There the
Bodhisattva has no more fear regarding the Teaching cf
Non-substantiality and Monism
5
and o b t a i n s (from
1 Pane. III. 15a. 3-4.gal-ie gzugs zab ces-bya-bar mi~spyod~na,
ses-phyin-la spyoddo.Ibid, 15b. 7-%.gal-te gztigs giin-dpag-dkaho
zes-bya-bar mi-spyod-na. ser-phyin-la spyod-do.Ibid# 16a. 8.gal*
te gzugs tshad-med'do zes-bya-bar mi-spyod-na. serphyin-la spyod-do.
2 adik.armika-bhumi = las dan-po-pahi sa. This is a synonym of
the Path of Accumulating Merit (sambhara-marga = tshogs-lam)>
Ace. to the Rnam-bsad, 220b. 5.the Bodhisattva abiding on this
Path is of a feeble intellectual faculty.
3 Pane. III. 16b. 8 sqq.ses-rabkyi pha-rohtu-phyin-pa zah
mo hdi thos-na. hjigs sdan sin skrag-par-hgyur-du mchiho.Having
heard this Climax of Wisdom he can become terrified, agitated arid
be full of fear.
4 usmagata = drod. In general the absence of fear is spoken or
as being secured on the Degree of Steadfastness (\$anti = bz&d~pa; cf.
"Doctrine of Pr.-par." p. 36.).
5 dharmata = sunyatd = pratttya-mmuipada =prapaflc&-rohitatiMt
8
334
ANALYSIS OF
335
the Buddhas) t h e p r o p h e c y (that he will soon
attain Enlightenment and) will practise the six Trans-
cendental Virtues even while he is dreaming.
1
(7).
[Abhis. aloka, MS. 223a. 15.] ^mwwfm[:] i
=î (IV. 9c).
[Don. 14b. 3-4.] drod-nas chos-nid-la mi-s^rag em
rmi-lam-na yah phyin-drug spyod-pahi luh-bstan ihob-
pahi sbyor-ba.
2
sattva who has attained the Degree of the Climax. As
the Climax of Wisdom i.e. the cognition of the Absolute
becomes originated in him, he firmly a b i d e s i n
t h e - I r r e t r i e v a b l e S t a t e . (8).
. [Abhis. aloka, MS. 224a. 2-3.] Wf^^^5l 3T>[ : ] 1=
[Don. 14b. 4.] rtse-mo-nas chos-fiid rtogs-pahi yum
rah-la-byuh-bas phyir-mi-ldog brtan-pahi sbyor-ba.
3
sattva who has attained the Degree of Steadfastness. It
is called " t h e M e t h o d o ( t h e I s s u e , ' the
Bodhisattva having (attained a sure passage for Deliver-
ance and) become free from, all the impediments that
exist with the Hlnayanists. Indeed, the Bodhisattva has
secured a firm position as regards his cognition of the
means of action and the Transcendental Analysis (of the
elements). (9).
[Abhis, aloka, MS. 225b. 6.]
(IV. 9d.).
[Rnam-bsad, 219b. 3. = Don. 14b. 4-5.] bzod-pahi
skabs-su thabs~ses-1iyi rtogs-pa brtan-po thob-pas nan-ran
sogs-inii bar-chad-las hdas-pa nes~par-hbyuh-bahi sbyor-
ba.
4
1 Cf. below, Kir. V. 1.
2 Pane. III. 17a. 8-b. 2Kau-si-fya byan-chen gan serphyin
zab-mo hdi thos~nas. mi-hjgis mi-sdan sk.rag-par-mi~hgyur~la~de-dag-
ni rii\~pomi-ihogs-par bla-na-med-pa yah-dag-par-rdzogs-pahi byah-
chub-tu lun~bstan~par-hgyur-ie.Ast 213. 1.
3 Pane. III. 18a. 5-7.(ends) yan-dag~par-zdogs~pahi byan-chub-
las phyir-mi-ldog-pa. ng-par-bgyi ba dag-go. ( = avinivartaniya vedi-
tat)ya anuttaraya samyafasarnbodheh). \
4 Pane. III. 18b. 5-6.byan-chen des de-stan-chad nan-thos~kyi
saham. ran-sahs-rgyas~h,yi sas hjgis-par~mi~bgyiho.<The B. M. must
not have any fear of (becoming restricted to) the Stage of a Sravaka
or a Pratêkabuddha.
5. The Method peculiar to the Bodhisattva after the
attainment of the Degree of Highest Mundane Virtues;
1
It is " t h e M e t h o d C h a r a c t e r i z e d by the
a b s e n c e of i m p e d i m e n t s , " at the time when
the Bodhisattva sees that he may plunge into the ocean
of the full and direct intuition of the Absolute. (10).
(IV. 9d.).
[Rnam-bsad. 219b. 4. = Don, 14b. 5.] chos-mchog*
gi sfyabs-su chos-dbyihs-kt/i rgya-rntshor myur-du hjug-par
mthoh-nas bar~chad-med-pa dah-bcas-pahi sbyor-btf.
2
sattva who has attained the Path of Illumination. It is
characterized by t h e p r o x i m i t y of t h e ( f i n a l )
E n 1
!
i g h t e n rm e n t
3
and makes possible the origina-
tion, for the first time
f
of the elements which are the
factors for the realization of the Omniscience of the
Buddha in regard of all the aspects of existence. (11).
[Rnam-bsad, 219b. 4-5. = Don. 14b. 5.] mam-mh>hyen-
8'yi
r
y
u
zag-pa med-pahi c/ioa
4
gsar-ba skye~
ru
n~gi nus-pa
rgyud4a legs-par-grub pa byan-chub-la ne-fca/ir sbyor-
bo.
5
1 lau\ilii-agra-dharma. We must remember that the final sub-
division of this degree is called anantarya-samadhi. Cf. above and
"Doctrine of Pr.-par." p. 36.
2 Pane. HI. 18b. 7-19a. 6.= Ast. 216. 14217. 8 = Samcaya 33b.
2-34b. 1.
ff ST^f Wf% f%
.11
3 Cf. ''Doctrine of Pr.-par." p. 51.
4 Cf. above. The Path becomes anasrava ( = zag-pa-tned-pa)
only from the time of attainment of the Path of Illumination.
5 Pane. III. 19a. 7-b. 6-=Ast217. 8-21.
etc.
336 ANALYSIS OF
7, The Method of Training peculiar to the Bodhi-
sattva beginning with the second)Stage and ending with
the seventh.
1
It is characterized by the s p e e d y
y p y
a t t a i n m e n t of t h e r e s u l t i.e. Buddhahood.
(12).
[Abhis. aloka, MS. 226a. 14.] f
[Rnam-bsad, 219b. 5. = Don. 14b. 5-6.] hbras-bu.de
myur-du hbyin-par myur-bar htshan-rgya-bahi sbyor-ba.
2
8. The Method of Training peculiar to the Bcdhi-
sattva on the eighth Stage.
3
It is characterized by t h e
a c t i v i t y p u r s u i n g t h e w e l f a r e of
o t h e r s , viz. the exposition of the Doctrine
4
etc. out of
Commiseration. (13),
[Abhis. aloka, MS. 226b. 10.] qRT%#T [:] I=TO*I
(IV. 10b.).
[Rnam-bsad, 219b. 5. = Don. 14b. 6.] snin-rjes gzan-
don-du chos-kyi hkhor-lo bsJôr-ba-la hjug-pa gzan-don-
gyi $byor~baho.
5
( c) W i t h r e s p e c t t o t h e m e a n s f o r
b r i n g i n g t h e p r o c e s s o f m e d i t a t i o n
t o f u l l a c c o m p l i s h m e n t ; s g o m - p a rdzogs-
pahi ihabs-hyi sgo-nas.
Samcaya, 34b. 1-2
. 1 Rnam-bsad, 221a. 3-4.sa gnis-pa-nas bdun-pahi har-gyi ye-
2 Pane. III. 19b. 8-20a. b.=Ast 218. 1-14.(ends)
et Ct Sa I
P
c
aya, 35a. 1-2.
3 Rnam-bsad, 221a. 4.sa brgyad-pahi ye ies-ni gzan-gyidon
dcth.
4 Lit. the Swinging ofxhe Wheel of the Doctrine (dharma ca\ra-
pravariana).
5 Pane. III. 20a. 8-21b. 6.(ends) hdag-kyan chos-kyi hkhor-1o
bskor~!a.Ast. 219. 1 sqq.cf|T %
e t c#
1. The Method of cognizing the merits and defects
a s n e i t h e r i n c r e a s i n g n o r b e c o m i n g
d i m i n i s h e d from the standpoint of Absolute
Reality. (14).
[Abhis. aloka, MS. 27a. 1114.] ^?^TftfTftj5Rt<:]
- BT | ^| l f ^: (IV. lO.b).
[Rnam-bsad, 21%. 6. =Don. 14b. 6.] tha-snad~du
sl^yon dan yon-tan hphel hgrib byed kyon
1
don-dam-par
hphel-med hgrib-med-du rtogs-pahisbyor-ba.
2
2. T h e M e t h o d of n o n-c o n s i d e r a-
t i o n of v i r t u e a n d s i n etc. (from the stand-
point of Absolute Reality). (15).
[Abhis. aloka, M.S. 227a. 14-15.] Wr W^ R R r a q t T
[:]=Wwf^gW (IV. 10c)
[Rnam-bsad, 220a. 1-2. = Don. 15a. l.J don-dam-par
dge-sogs chos dan chos-min-pa sogs mi-mthoh-bahi sbyor-
ba.* \
3. T h e M e t h o d of n o n-c o n s i d e r a t i o n
of M a t t e r etc. a s b e i n g i n c o n c e i v a b l e
a n d t h e l i k e , inasmuch as one has no preconceived
views regarding the reality of the elements. (16).
1
[Abhis. aloka, M.S. 227b. 1-2.]
^ (IV. lOd.)
[Rnam-bsad, 220a. 2-3 = Don. 15a. 1.] gzugs-sogs
bsam-gyis-mi ^fiyab-pahi mam-par bden-pdr rlom-pa
1 "Although they become diminished and increased from the
standpoint of conventional reality."
2 Pane. III. 22a. 1-23a. 5. = Ast 219. 8-16. f ^
a n d
Samcaya, 35a. 2
3 Pane. III. 23a. 5-b. 3. - As t . 219, 14-16.
\
Samcaya, 35a. 2-b. 1
#
338 ANALYSIS OF
med-pa gzugs-sogs bsam-mi-khyab mi-mthon-bahi
sbyor-ba.
1
4. T h e Me t h o d ch a r a ct e r i z e d b y
t h e a b s e n ce o f i m p u t a t i o n in regard of the
characteristic features and the essence of Matter and the
other elements of existence.The Bodhisattva, as he is
free from the imputations regarding the characteristic
marks and the essences of Matter and the other elements,
inasmuch as they have all one (unique undifferentiated)
Absolute Essence from the standpoint of Ultimate Reality,
secures the method which is characterized by the com-
plete absence of imputation. Therefore he does not
make any thought-constructions concerning the powers
of the Buddha etc. as being inconceivable in the sense
that they lie beyond the limits of discursive thought. (17).
[Abhis. aloka, M.S. 227b. 6-11-T4..] mf^Wî
1
]*
(IV. 11.a, b.)
[Rnam-bsadi, 220a. 3-4. = Don. 15a. 1-2] gzugs-sogs dan
gzugs-ruh-sogs-pa dehi mtshan-ma? dan dehi mtshon-byahi
no-bor bden-par mam-par mi-rtog-pahi sbyor-ba.
2
( d ) W i t h r e g a r d t o t h e r e s u l t : h b r a s -
buhi sgo-nas,
1 The Met hod peculiar to t he Bodhisattva who
abi des on t he ninth St age.
3
It is charact eri zed by t he act
of g r a n t i n g t o o t h e r s t h o s e p r e c i o u s
j e w e l s w h i c h a r e t h e 6 R e s u l t s o f
1 Paiic. III. 23b. 3-24a. 4 sqq.=Ast. 219. 19, 20.
2 mtsh4m-ma = nimitta has here the sense of "the particular
essence" (Svala^sana) of an element, as shows the passage quoted,
which gives as an example Impenetrability (rupana = gzugs-in-run-ba)
as the nimiita of Matter (rupa).
3 Pane. III. 24b. 8-25a. I sqq.=Ast. 220. 8, 9 etc. ff
Samcaya, 35b.
aft ^ 5
1-2.
4 Rnam-bsad, 221b. 1-2. sa-dgu-pahi ye-ses~ni.
319
S a i n t l i n e s s.
1
The Climax of Wisdom is of a pro-
found nature in the sense of being the antidote (against
defilement), inasmuch as it represents the cognition of the
unreality of the individual Ego and of the separate essences
of the elements. By means of the saintly activity consist-
ing in the intuition peculiar to the first Result etc. it gives
the means for granting these precious Results, beginning
with that of Entering the Stream and ending with the per-
fect Supreme Enlightenment, to those who take recourse
to this method. In such a sense (the Climax of Wisdom
proves to be) "an accumulation of jewels."
2
(18).
1 Abhis. iloki, MS. 227b. 15-228a, 4.]
(iv. lie.)
fRnam-bsad, 220a. 5. = Don. I5a. 2.] yon-tan hphel-
bar-byed~pa hbasr-bu rin-chen sbyin-byed-k,yi sbyor-ba.
[Tg. MDO. VI. 230b. 6-7.] chos dan ga
n
-zag4a bdag-
med-pa gfien-po yin-pas zab-pa\r~gyur-pa~na. hbras~bu
dan-po mthoh-ba~la-sogs~pahi sgrub-pas hbras-bu rin-po-
che sbyin-pahi sbyof-ba dah-ldan-la rgyutfi-du-zugs-pa-lo
sogs-pa-nas bla-nok-med-pa yah-dag-par-rdzogs-pahi byan-
chub~kyi hbras-bu nn-po-che sbyin-par-byed-pcwid yin~
pahi-phyir rin-po~chehi phun-pohof^
2. The method peculiar to the Bodhisattva who
abides on the tenth stage.
4
It is characterized by t h e
a t t a i n m e n t of p e r f e c t p u r i f i ca t i o n . By
means of the contemplation of the perfect purity (i.e. the
unique undifferentiated essence) of Matter and the
1
other
elements of existence which is akin to space, the Climax
of Wisdom presents for those who are in possession of
1 Cf. Abhis. aloka quoted below and Gser. IV, 52a. 6.hbras-
bu rin-po-che drug gzan-la sbyin-pahi sbyor-ba,
2 This passage is an explanation of Ast. 220. 16. Cf. below.
3 Pane. III. 26b. 5-27a. 2.bcom-ldan-hdas ses-mb-kyi-pha-rol-
tu-phyin~pa~ni rin-po-chehi phun-pa-ste chos rin-po-chehi phun-
po-rnams sgrub-paho......rgyun~du-zugs-pahi hbras-bu dan. lan-cig-
phyir-hon-bahi hbzas-bu dan. phyir-mi-hon-bahi hbras-bu dan.
dgra-bcom-pa-nid dan. ran bijah-chub sgrub-paho. rnam'pa~thams-
cad~mkhyen-pa~nid-kyi bar-du sgrub-paho.Ast. 22016.
4 Rnam-bsad, 221b. 2.sa-bcu-pahi ye,ses-mi rnam-par-dag'
pahi sbyor~ba.
340 ANALYSIS OF
this method the factors for the removal of the Obscura-
tions of Moral Defilement and of Ignorance. In such a
sense it appears as the accumulation of perfect
purity.
1
(19).
[Abhis. aloka, MS. 228a. 5-7.] ftgfe^KO i mwm-
(IV. lid. ).
[Rnam-bsad, 220a. b = Don. 15a. 2-3. [ nes-pa sei-bar-
byed-pa sbyor-ba dehi rnam-par-dag-pahi zbyor-ba,
[Tg. MDO. VI. 230b. 8.231a, 1.] nam-mkhah-ltar rnttm-
par-dag-pa yin-pahi-phyir gzugs4a-sogs-pa mam-par-dag-
par b&gom&-pa& sbyor-ba de dan-ldan-pa-rnams-kyi non-
monS'pa dan ses-byahi sgrib-pa spon-bahi rgyur-gyur-pa-
fiid-kyis dag-pahi phuh-pohc.
2
(e) W i t h r e s p e c t t o t i m e : dus - k yi
s
^ ~
nas.
1. The Method of Training which consists in copy
ing and reciting the text of Prajna-paramita and in the
contemplation of the subjects exposed therein. In carry-
ing this out, (the Bodhisattva) establishes certain l i m i t s ,
(as a month, a year etc.), during which he is uninterrup-
tedly practising meditation etc. This is a means for a
speedy realization of the meditative training. (20).
[Abhis. aloka, MS. 228a. 7.] wrf^5Rl<:] i=rafaar
m\ (iv. lid.).
[Rnam-bsad, 220b. l. = Don. 15a. 3.] myur-du yum
bsgom-par-byed-pa sa-mtshams-Jiyi-sbyor''baho'.'
r
3
THE ORDER OF THE 20 METHODS ACCORDING TO THE
ABHIS. ALOKA.
This^successive order of the 20 Mehods is correct.
Indeed* (the meditator) who has his stand in the con-
templation of Matter and the other elements of existence
w i t h o u t a n y p r e c o n c e i v e d v i e w s
4
and
1 This is an explanation of Ast. 220. 16-17.
2 Pane. III. 27a. 2-7.Ast 220, 16-17
qrcfiraT i
, , 3 Pane. III. 27a; 7-b. 8.=Ast.221, 1-13.
e t c
-
4 This is the rupady-anavasthana-prayoga*
THE ABHiSAMAYALAMKARA 341
wh o e xe r t s hi ms el f i n t he Tr a i n i n g as r e g a r d s t h e
n e g a t i o n o f t h e u l t i m a t e r e a l i t y o f h i s
m e d i t a t i v e t r a n c e , co me s t o t h e cogni t i on of
t he p r o f o u n d , t h e u n f a t h o m a b l e , a n d t h e
i m m e a s u r a b l e ( Abs ol ut e ) Es s e n ce of Ma t t e r a n d
t he ot he r e l e me n t s .
Th e r e a f t e r we h a v e ( t he Bodhi s a t t va ) o n t h e
S t a g e o f P r e l i m i n a r y A c t i v i t y wh o co me ?
t o t h e cogni t i on (of t h e Tr u t h ) w i t h g r e a t
d i f f i c u l t y , s i nce h e t a k e s r e co u r s e t o a n i ncor r e ct
for m of yoga,
1
and t h e ot he r ( Bodhi s a t t va s , i . e. t h o s e
a b i d i n g o n t h e D e g r e e o f t h a t et c. ) wh o
h a v i n g o b t a i n e d t h e p r o p h e c y (of fut ur e
En l i g h t me n t fr om t h e Bu d d h a s ) a n d s e c u r e d t h e
I r r e t r i e v a b l e S t a g e , ca n n o mo r e b e co me
be r e ft of t h e c o r r e c t m e a n s o f a t t a i n g
D e l i v e r a n c e , d r a w n e a r t o t h e r e a l i z a -
t i o n o f E n l i g h t e n m e n t a n d ca n s p e e d i l y
a t t a i n t h e l a t t e r .
Th e r e a f t e r , i n w o r k i n g fo r t h e w e a l o f
o t h e r s , ( t he Bodhi s a t t va co n ce n t r a t e s hi s mi n d u p o n
t he fact t h a t al l e l e me n t s of e xi s t e nce , or, i n par t i cul ar ,
all t h e vi r t uous p r o p e r t i e s a n d defect s ) n e i t h e r
i n c r e a s e n o r b e c o m e d i m i n i s h e d ( fr om.
t h e s t a n d p o i n t of Ul t i ma t e Re a l i t y) .
T h e r e u p o n , h a v i n g r e j e c t e d e v e r y c o n -
s i d e r a t i o n i n f a v o u r o f ( t he s e p a r a t e r eal i t y
o) v i r t u o u s p r o p e r t i e s a n d t h e i r
r e v e r s e , wh i ch a r e ge ne r i c cha r a ct e r i s t i cs , a n d in
favour of speci fi c di s t i nct i ve fe a t ur e s , s uch as t h e i n -
c o n c e i v a b l e n a t u r e o f M a t t e r e t c . ,
b e co me s co mp l e t e l y fr ee fr om e v e r y ki nd of i mp u t a t i o n .
An d , b y g r a n t i n g t o o t h e r s ( i . e. by ma k i n g
p a r t a k e of) t he Re s u l t s (of En t e r i n g t he s t r e a m e t c. e n d i n g
wi t h t he S u p r e me En l i g h t e n me n t of t h e Ehi ddha) whi ch
a r e l i ke p r e ci o u s j e we l s , h e a t t a i n s t h e u t t e r -
m o s t l i m i t s o f p e r f e c t p u r i t y, h a v i n g
be f or e t h o r o u g h l y pur i fi ed hi s s t r e a m of cons ci ous ne s s
b y me a n s of ( di ffer ent for ms of p r a ct i ce of me d i t a t i o n
e t c. wh i ch a r e c o n f i n e d t o c e r t a i n l i m i t s
o f t i m e a s ) a y e a r e t c. So w e h a v e t he g r a d u a l
I The yoga of the Boddhisattva abiding on the stage of Preli-
minary Activity (=the Path of Accumulating Merit) is incorrect, since
he, being afraid of the profound teaching of Non-Substantiality, does
not fully abandon realistic views.
342 ANALYSIS OF
^
order of the Methods determined by the degrees of Cogni-
tion (on the Path).
[Abhis. aloka, MS. 228b. 14~229a. 10.]
I < PUff
[Tg. MDp. 231b. 4-232a. 2.] sbyor~bm fii~su-po de-dag,
gi go-rim hdifti rigs-pa kho-na yin-te. hdi Har gzugs-la-
sags-pahi chos thams-cad-la mnon-par-zen-pa-rned~pas
gnas-pa. mi-sbyor-bahi sbyor-ba4a mnonrpar-br$ton-pa~
ni. gzugs-la-sogs-pa de-dag-gi zab-pa-nid dan. gtih-dpag
dka\h-ba-nid dan. tshad-med-pa-hid rtogs-par-hgyur-ro-
de-nas yan
J
dagpa ma-yin-pahi sbyor-ba byed-p(Xrh"id~
kyis-na las dan-po-pm-ni tshegs chen-pos hthob-bo. de-
las gzan-pa-ni lun-bstan-pa dan phyir-mi-ldog-pahi sa
bde
r
blag-tu thob-nas nes-par-hbyun-ba dan mi~hbrdl~bar>
hgyur zih mnon~par~rdzogs~par byah-chub-pa-la ne-bar-
hgyur-ba dan. myur-du mnon-par-rdzogs-par byah~chub~
par-hgyur-baho. de-nas gzan-gyi don byed cih hphel-ba-
med-pa dan hgrib-pa med-par hgyur-ro. de-na\s chos dan
chos-ma-yln-pa-la sogs-pa pyi dan. gzugs bsarn-gyis-mi-
llhyab-pa-la sogs-pahi kfcyad-par-la hdu-ses thams-cad
spahs-pahi-phyir rnam-par-mi-rtog-pa-ni. hbras-bu rin-po-
che sbyin-pas mchog-tu rnam-par-dag-pahi mthar-thug-pa
thob-par~hgyur~ba-ni sna-ma fyho-nar lo-shpr-gyi sbyor-
bas sems-k.yi rgyud yohs-su-sbyahs-pa yin-pas sbyor-bahi
g&-rim-ni mnon-ptr~rt&gs-pas rab-tu-phye-ba gin-no.
III. THE MERITS ACQUIRED DURING THE PROCESS OF
TRAINING. f*ur: = yon-tan Kar. IV. 12a, b. (33).
D e f i n i t i o n : The advantages and virtuous
properties which are obtained by the force of the medita-
tive Training.
1 M. S. omits
2 M. S. omits
Cf. Tib.
343
[Don.j 15a. 3-4.] sbyor-ba sgom-pahi stobs-fyyh
thob-pahi phanyon de. sbyor-bahi yontan-gyi mtshan*
nid.
The Methods of Training are realized in the best way
if we get before an aspect of the Merits which are
acquired during the process of Training. For this reason
the Merits are spoken of directly after (the exposition of)
the (twenty) Methods.
[Sphut. 51b. 6-52a. I.] yon-tan mthon-ba snon-du-
btah-na sbyor-ba-rnams-la sin-tu goms-par-byed-par sbyor*
bahi hog-tu de-dag-gi yon-tan.
Varieties: Are 14 in number, as follows:
I, T h e a n n i h i l a t i o n of t h e p o w e r
of t h e m i s ch - i e f-d o i n g E v i l O rt e, this by
force of the blessings granted by the Buddhas to him who
practises profound meditation on the meaning of the
Climax of Wisdom.
[Ibid. 229b, 4-5.]
[Don. 15a. 4.] sbyor-ba-ste ser-phyin hdihi don sgom-
pc4a sans-rgyas-rnams-kyis hyin-gyis-brlabs-pas bar-chad
bdud-fyyi mthu bcom-pa.
1
2. T h e f a v o u r o f t h e B u d d h a s , grant ed
to t he Bodhisattva who undergoes Trai ni ng and t h e
k n o w l e d g e (of t he Bodhisattva about this favour).
[Abhi s. al oka. MS. 229b. 9-10.]
[Don. 15a. 4.] sbyor~ba sgom-pa dgohs sin mkhyen-
pahi yon-tan.
2
3 . T h e l o o k o f g r a c e o f t h e B u d d h a ,
d i r e c t l y p e r c e i v i n g ( t h e m e d i t a t o r ) .
[ Ab h i s . a l o k a . MS . 2 2 9 b . 16. ]
1 Pane III. 27b. 8~28a. 2.=Ast. 221. 13 222.
2 Pane. III. 28a. 5 sqq.=Ast. 223. 3-9.--
i
e t c
-
344 ANALYSIS OF
5*1
[Don. 15a. 5.] sanstgyas-kyis mfton-sum-du-mdzad-
pahi yon-tan.
L
4 . P r o x i m i t y t o t h e B u d d h a s , a n d
t h r o u g h t h i s , t o S u p r e m e E n l i g h t e n -
m e n t .
[Abhis. aloka. MS. 230a. 6.J ^
[Ibid. 230a. 8.] l^T^TRf SRft frRR*^ \
[Don. 15a. 5.] yah-dag-par-rdzogs-pahi byan-chub
dan he-bar-gyitr-paht yon-tan.
2
5. T h e r e a l i z a t i o n o f t h e g r e a t a i m
et c. Thos e who appr ehend t he Doct ri ne of t he Climax
of Wi s dom as it is wri t t en down in books, obt ai n great
advant ages, and t he vi rt uous propert i es, as t he great aim
et c. are real i zed. Accordi ngl y, we have (a) t h e g r e a ' t
a i m i . e. t he non-separat i on from t he Buddhas, (b) t h e
g r e a t a d v a n t a g e , i. e. t he pr omot i on to blissful
exi st ence, (c) t h e g r e a t r e s u l t , i. e. t he at t ai nment
of Supr eme Enl i ght enment , and (d) t h e g r e a t co n -
s e q u e n c e , i. e. t he act i on in behalf of ot hers after t he
at t ai nment of Ni rvana.
3
Wi t h reference t o t hese i t ems,
t aken respectively we have in t he Sutras four words, viz.
t he great ai m et c.
[Abhi s. al oka. MS. 230a. 10.] >fT%rfS[!pr [:] [Ibid.
230a. 13-b. 2.]
[Tg. MDO. VI. 233a. 2.] don-chen-po-riid-la-sogs-
pahi yon-tan. [Ibid. 4-6] phan-yon chen-po thob-pas don-
1 Pane. III. 29a. 1-5.=Ast 224. 6-8. -
2 Pane. III. 29a. 5-7. = Ast. 224. 12-16.
3 This passage shows very clearly that the Mahayanistic Nirvana
can by na means be regarded as annihilation, since it is characterized
by the activity for the sake of other living beings. This is the
apratisthita-nirvana. Cf. Bu-ston.f Transl., vol. I., note 9, and
Uttaratantra, Transl., p. 174.
chen-po-la-sogs-pahi yon-tan hbyun-bahi-phyir glegs-bam-
du-bri-ba dan hchah-ba dan klog-par-byed-pa-ni sans-
rgyas dan-mi-hbral-ba-nid dan. bde-hgror gzol-ba-nid
dan yan-dag-par-rdzogs-par sahs-rgyas-pa-nid dan. rnya-
han-ias-hdas-pahi hag-tu yah gzan-gyi don-la hjug-pahl
dban-dw-mdzad-nas go-rim-bzin-du don-che-ba dan phan-
yon che-ba dan hbras-bu-che-ba dan mam~par-smin~pa-
che-ba zes-bya-bahi tshig bzi gsuns-pa yih-par ses-par-
bya-ste.
1
6. T h e p o w e r o f i n v e s t i g a t i n g t h e
c h a r a c t e r o f t h e d i f f e r e n t c o u n t r i e s ,
as for i nst ance wi t h a vi ew of pr eachi ng (in t hese
countries) t he Doct ri ne of the Climeix of Wi s dom.
[Abhi s. al oka. MS. 230b. 12.] G[3jfHkHÎT3W[
:
] I
[Don. 15a. 5.] ser-phyin yul so-sor dar-ba lta-bu yul
dpyod-pahi yon-tan.
2
1 Pane. III. 29b. 1-2.(ends) don-che-ba-dan. legs-pa-che-ba-dan.
kbras-bu'che-ba dan rnam-par-smin-pa che-barhgyur-ro. =Ast. 225.
2 Ace. to Rnam-bsad 222a. 6-b. 1.the investigation of the place
where one will be born in future, where one is ,to obtain the prophecy
of the Buddhas etc. In such a way one secures the possibility of
making manifest the acts of a Buddha as the teaching of the Climax of
Wisdom to others etc. Pane. III. 30a. 1.31a. l.=Ast. 225.7, 8 sqq.
^f?pf}]-;
et c
-
e t c
A
g
a i n
O Sariputra, these
Sulras which contain (the teaching about) the six Transcendental
Virtues will, after the Buddha will have passed away, become spread
i n t h e De cca n , From the Deccan they will subsequently
be introduced i n V a r t a n I ace. to the Abhis.
aloka, MS. 231a. 10.in the Eastq
from VartanI they will subsequently be transferred t o t h e
No r t h , etc.This is an indication of the places where the Prajfia-
paramita Doctrine first took its origin (in the Deccan) and where it
became spread subsequently. According to the Gser. IV. 58b. 5-6.
"Some are of the opinion that, after the Buddha had passed away,
the Saint Nagarjuna propagated the Prajna-paramita beginning
with the Southern District, (the Deccan), that it was first of aU spread
there, and subsequently transferred to the East of India, and thence
to China and Tibet etc." (kha-cig de-bsin-gsegs-pa hdas-nas
346 ANALYSIS OF
| 7. T h e f u l l a c c o m p l i s h m e n t o f a l l
| t h e p u r e s t v i r t u o u s e l e m e n t s .
j [Abhi s. al oka. MS. 231b. 12.] ^ f ^ T ^ ^ l f t ^ f ^ w E
1
]
j [Don. 15a. 6.] zag-pa-med-pahi yon-tan thams-cad
I rdzogs-pahi yon-tan,
1
\ 8. T h e f a c t o f b e c o m i n g a p e r s o n
; w h o i s a b l e t o c o m m u n i c a t e t o ot hers
I t he Teachi ng concerni ng t he at t ai nment of Omni sci ence.
\ [Abhis. aloka. MS. 232a. 1.] WpfmSWH I
[Don. 15a. 6.] smra-bahi sfcyes-buhi yon-tan.
2
9. T h e i m p o s s i b i l i t y o f b e i n g
d i v e r t e d b y t h e E v i l O n e from, t he pract i ce
of virtue or from t he Pat h l eadi ng to> Omni sci ence.
[Abhi s. al oka. MS. 232a. 12.]
mgon-po Jilu~sgrub-k,yis cho-phyogs-nas yum dar bar-byas-pas dan-por
de dan, de-nas Rgya-gar sar-phyogs dan de-nas Rgya dan Bod-la-sogs-
par dar-baho, zes hdod-do). It is interesting to compare here the pas-
sage of t h e Ma n j u s r i - mu l a - t a n t r ' a (Kg. RGYUD. XL 149b.
5. 150a. 1. Narth.) concerning the propagation of the Mahayanistic
Sutras in general. It is said as follows :As regards the recitation of
the Mahayanistic Sutras in the 4 regions it will be as follows :T h e
Mo t h e r of t h e Lo r d , t h e P r a j n a-p a r a m i t a is
to be recited in the South. The A r y a-C a n d r a-p r a d I p a-
s a m a d h i (i.e. the Samadhi-rlja-sutra) will be recited in the
West, The A r y a-g a n d a-v y u h a is to be read in the North,
and the A r y a-S u v a r n a-p r a b h a s a-u fc t a m ain the East.
(phyogs-bzir theg-pa chen-pohi mdo-sde bfyfag-par-bya ba-la hdi-lta-ste.
bcom-ldan-hdas yum ses-rab-kyi-pha-rol-tu-phyin-pa. Iho-phyogs-su
hkJag-par~byaho. hphags-pa zla-ba-sgron-mahi tin-ne-hdzin nub-kyi
phyogs-su bklag-par-byaho. hphags-pa slon~po rgyan-pa byan-
phyogssu bk.lag-par-byaho. hphags-pa Gser~hod-dam-pahi mdo-sde-ni
sarphyogs-su bhlag-par~byaho).
1 Rnarn-bsad. 222b. 2.de-lta gnen-pohi chos lam-ser~phyin-gyis
bsdus-pa ci-rigs-pa yonssu-rdzogs-pa thob-pahi-phyirsince the Bodhi-
sattva at present brings to full accomplishment the antidotes which
are comprised in the Climax of Wisdom taken in the sense of the
Path. Cf. Kar. II. 14.Pane. III. 32a. 6 sqq.rigs-kyi bu dan rigs-kyi
bti-mo de-dag-ni ser-phyin yons-su rdzogs-par-Egyur-bahi phyir-ro.
2 Pane. III. 32b. 5.rigs-l%yi buham rigs~kyi~bu-mo de-dag la
nas rnam-mkhyen dah-ldan~pahi gtam brjod-pahi-phyir-ro.because
I have communicated to these noble youths and noble maidens the
Climax of Wisdom.
[Don. 15a. 6.] mi-phye-bahi yon-tan.
1
10. T h e o r i g i n a t i o n of s p e c i a l r o o t s
of v i r t u e , as the faculty of leading others to the per-
fect Supreme Enlightenment.
[Abhis. aloka. MS. 232b. 9-10.] ^ T W ^ ^ ^ ^ f e - Si
[Don. I5a. 6.] dge-rtsa thttn-mon-ma-yin-pa sfyyes-
pahi yon-tan.
2
11. T h e f u l f i l m e n t o f t h e a c t s i n b e -
h a l f o f o t h e r s whi ch (the Bodhisattva) h a s
p r o m i s e d t o
:
c a r r y o u t .
[ Abhi s. al oka. MS. 232b. 15.] STf^fRMT^^T^
[Don. 15a. 6.] dam-hcahi don sgrub-pahiyon-tan.
3
12. T h e f a v o u r a b l e f a c t o r s f_o r t h e
a t t a i n t m e n t o f t h e G r a n d R e s u l t .
[Abhis. aloka. MS.IÎO.]^^^^^^^:] , ^
I ^
[Don. 15a. 6-b. I.] hbras bu rgya-chen-po yohs-sa-
hdzin-pahi yon-tan.
41
13. T h e a c t i v i t y p u r s u i n g t h e w e l -
f a r e o f o t h e r l i v i n g b e i n g s .
[Abhi s. al oka. MS. 233a. 13.] ^^Ff a f i mf ^f f [ : ] I
[Don. 15b. 1.] sems-can-gyi don-byas-pahi yon-ian.
5
14. T h e c e r t a i n a n d c o m p l e t e r e a l i -
z a t i o n o f t h e C l i m a x o f W i s d o m .
[ Abhi s. al oka. MS. 233b. 11-12.] fercRTRRPBr[:] I
[Don. 15b. 1.] ser-phyin ishan-ba tned-pahi yon-
tan.
6
IV. THE DEFECTS PREVENTING AND HINDERING THE
TRAINING ^ T : = s ^ o n . Kar. IV. 12. c, d. (34).
1. Definition ace. to Don. 2. The 46 defects and their classi-
fication ace. to the Abhis. aloka and the Rnam-bsad.
: > $ %
1 Pane. HI. 32b. 8.33a. 1 ngs-%i bu dan rigs-kyi bu~mo dag-
ni mnam~par-h;gyur-te.
2 Ibid. 33a. 1-3. 3 Ibid. 33a. 8.b. 1.
4 Ibid. 33b. 4-5.de-dag dge-bahi risaba rlabs~po-che yons-su-
hdzin-par-hgyur-ro. 5 Ibid. 33b. 6 sqq.
6 Pane. III. 34b. 2~35a. 1. Here ends Chapter XXX of the
Pancaviipsatisahasrika.
348 ANALYSIS OF,
Dfinition: The impediments which are
adverse either to the origination) of (the Bodhisattva's
Training), or to its continuance, or to its success.
[Don. 15b. 2.] . sbyor-ba &h\yie-ba dan gnas-pa dan
khyad-par-du-hgro-ba gah~run~la bar-du-gcod-pahi gegs
de. sbyor-bahi skyon-gyi mtshan-nid.
After the exposition of the moral merits, there may
arise the question : of what kind are t h e d e f e c t s
r e p r e s e n t i n g t h e i m p e d i m e n t s t o t h e
T r a i n i n g which must be fully removed in order that
the concentration according to the (20) Methods could be
duly practised.*
3
^ Accordingly, these defects will presently
be spoken of.
[Abhis. aloka. MS, 234b. 12-14.] JpgH^cR % j p : H#-
[Tg. MDO. VI. 237b. 2-3.] yon-tan-gyi hog-iu yen
gan-zig yoh's-su spans-pas sbyor-ba-rnams bsgom-par-
bya-bahi sbyor-bahi bar-chad-byed-pahi skyn yah gah-
dag yin zes de-dag-gi bar-chad-da-hgyur-baihi sliyon-
bi4an-pahi~phyir.
[In the Pane, the passages referring to the defects cf
the Bodhisattva's Training begin on fol. 35a. 1-3 (III). In
the Ast. this is the beginning of the Chapter concerning
the Activity of the Evil One i
1
Thereupon the reverend Subhuti addressed the Lord as

follows :These, O Lord, are the merits of the noble
youths and the noble maidens, which thou hast spoken
of. Tell me now, O Lord, of what kind are the impedi-
^ment s that may occur to them (i.e. to the Bodhisattvaa).
2
' Samcaya, 36a. 1-2.
Varieties: Are 46 in number, including 23
unfavourable conditions for the commencement of the
1 Ma r a-k a r m a-p a r i v a r . t a ,
A$|asahasrika.
t r j
the eleventh Chapter of the
340
Training and 23 defective conditions (for its continuance
and result).
[Don. 15b. 2-3] dbije-na ze-drug yod-de. sbyor-ba
ma-skyes-pa &kyed-pahi hgal-rkyen ner~gsum dan.
mthum-rkyen ma-tshan-ba-fier-gsum yod-pahi-phijir.
T h e de f e ct s a r e a s fol l ows :
(a) 2 0 u n f a v o u r a b l e c o n d i i t i o n s f o r
t h e T r a i n i n g w h i c h c a n b e e x t a n t w i t h
t h e m e d i t a t o r h i m s e l i.
1
T h e s e a r e :
1. T h e a t t a i n me n t of t h e k n o wl e d g e of t h e Cl i ma x
of Wi s d o m w i t h g r e a t d i f f i c u l t y a n d
d u r i n g a l o n g p e r i o d o f t i m e . (1).
[ Ab h i s . a l o k a . MS . 235a. 2. ] f r ^ T f ^ : I
[Rnam-bsad, 223b. 2.] yum-gyi tshig~don~la dus yun-
rih-mo-zig-nas fies-pa sl^fe-ba tshegs-chen-pos hthob-pa
2
2. S u d d e n flashes of i d e a regarding the
Knowledge of the Climax of Wisdom w h i c h a r i s e
t o o q u i c k l y , without a full and accurate
examination. (2).
[Abhis. aloka. MS. 235a. 4.] ^T^f a *r H? r r I
[Rnam-bsad. 223b. 2.] rnthah ma-brtags-par hes-pa
myur-du sk.ye~ba spobs-pa ha-can-myur-baho.
3
3. U n s u i t a b l e b e h a v i o u r
4
during the
study of Prajiia-paramita, as yawning, laughing etc. (3).
[Ahis. aloka. MS. 235, omitted]
ni-su.
1 Rnam-bsad, 223b. 1.sbyor-bahi hgal-rkyen rah-la brten-pa
2 Pane. III. 35a. 3-7.^-Rab-hbyor spobs-pa ka-can hphyi-ste
skye-ma, Rab-hbyor de ni hyan-chen-gyis bdud-kyi las-su rig-par-
byaho etc. =Ast. 232. 9 - 1 1 . - ^
t fifar
3 Pane. HI. 35a. 7-b. 3.bcom-ldan-hdas cihi-slad-du sin-tu
myur~bar spobs-pa skyi-bar-hgym.Ast. 232. 11-12.-
Cf. Samcaya, 36a. 2-b. I.-
4 Lit. "Corporeal depravity.**
10
350
ANALYSIS OF
[Rnam-bsad, 223b. 3.] glai-pa-sogs-fyiji hah-nas yum
hdri-ba-sogs lus-kyi gnas-nah-len.
1
4. M e n t a l d e p r a v i t y , i.e. distraction condi-
tioned by desires during the study etc. of Prajna-
paramita. (4).
[Abhis. aloka. MS. 235a. 7.] f%fT#^ I
[Rnam-bsad, 223b. 3.] chags-par-gyur-pas hdri-ba-
sogs sems-ktji gnas-nafi-len.
2
5. T h e r e c i t a t i o n e t c. of P r a j n a-
p a r a m i t a o u t of u n w o r t h y m o t i v e s , as
for instance in order to gain profit and be honoured. (5).
[Abhis. aloka. MS. 235a. 10.] ^F#Tf%ff^fWT
v
^RTf^T I
[Rnam-bsad, 223b* 3-4.] rned-bkur-sogs-kyis k
u
*f
l
~
nas bslan~nas hha-ton-byed-pa-sogs rigs-pa ma-yin-pas
bsyed-pahi k^ha-ton-byed-pa-la-sogs-pa.
3
6. C o n s i d e r a t i o n of m o t i v e s f o r
t h e r e j e c t i o n
4
of the Doctrine of Prajna-para-
mita.'
1
(6).
I P^fic. III. 35b. 3-4.Rab-hbyor gzan-yan glal zin ser-phyin
hdi hdri-na dc-yan byan-chen bdud-kyi las-su rig-par-byaho. Rab-
hbyor gzan-yan dgod cin hdri-na de-yah byan-chen-gyis bdud-\yi las-
su rig-par-byaho. = Ast. 232. 12, 13. % f^TWRHT Sfl^
2 Pane. III. 35b. 5-6,sems gyens-sin hdri-na de-yah byan~chen~
gyis bdud-kyi las-su rig-par-byaho. =Ast . 232. 14.
3 Pane. III. 35b. 836a. 1 sqg. =Ast . 232. 17.
e t c
- ^
cc
t o t n i
s passage the defect in
of
question is simply "unsuitable study et c. "
4 Lit. for turning away.
5 The fact of the converts n o t b e i n g c a p a b l e
entering the Path is never foretold by the Buddhas. Now, some whe
have not obtained the prophecy think that they have no chance of
attaining Buddhahood and that it is useless to strive for it. The
absence of a prophecy becomes thus a motive for turning away.
(Gser. IV. 62a. 5-6).
!n
THE ABHISAMAYALANKARA 351
[Rnam-bsad, 223b. 4.] yum-la phyir-phyogs-palji
rgyu-mtshan hdzin-pa-fiid.
1
7. A b s e n c e of c o n s i d e r a t i o n i.e.
l o s s of f a i t h with regard to the Climax of Wisdom
which is t h e c a u s e (of Omniscience). (7).
[Abhis. aloka. MS. 235b. 2-3]
2
| c^f%^TW%[:] J
f Rnam-bsad. 223b. 4.] rnam-mkhyen-gyi rgyu-la
mhon-par-zen-pa dad-pa nams-pa.
3
8. T h e f a c t o f b e c o m i n g d e p r i v e d
o f t h e t a s t e f o r t h e m o s t p e r f e c t
T e a c h i n g o f t h e C l i m a x o f
W i s d o m .
4
(8)
[Abhis, aloka, MS. 235b. 7.] W^ MT ^ % [ : ] I
[Rnam-bsad, 223b. 4-5.] gya-nom-pahi yum-gyi ro
nams-pa.
5
I Pane. III. 36a. 6-b. 6. =Ast . 2. 33. 3-5.;
Cf. Samcaya, 36b. 2-37a. 1.
wrf^jftr
2 MS. | g W (sic!)
3 Pane. III. 36b. 637a. 7.=Ast 233. 15-16.
e t c
-
4 This by neglecting the doctrine of Prajna-paramita which
resembles a root, and by adhering to Hinayanistic doctrines which are
merely like the branches of a tree. (Gser. IV. 62b. I. sqq.)
5 Pane. III. 37a. 7-b. 3. =Ast . 234. 4-8.
6 t c
- J
u s t a
^B having neglected the piece given to it
from its master, takes its food from the servant^ in the same way the
Bodhisattvas forsake the Prajna-paramita w h i c h i s t h e r o o t
of O m n i s c i e n c e and search for Buddhahood in the Vehicle of
the $ravakas and Pratyekabuddhas that has a r e s e m b l a n c e
w i t h t h e b r a n c h e s of a t r e e.Cf. note 2 page 352.
352 ANALYSIS OF THE ABHISAMAYALAMKARA 353-
3 / *
9. T h e - f a c t o f b e i n g b e r e f t o f t h e
m a s t e r y o v e r t h e H i g h e s t o f V e h i c l e s ,
i nasmuch as one strives to attain t he Omni sci ence of
t he Buddha wi t h t he hel p of Hi nayani st i c scri pt ure. (9).
[Abhi s, al oka, MS. 236a. 1-2.]
1
3r PPTnWt pr V[ :] I
[Rnam-bsad, 223b. 5.] dman-pahi sde-snod4as
mam-mkhyen tshol-ba rnam-pa-thams-cad-dtt theg-pahi
mchog yum k.un-tu-hdzin-pa nams-pa.
2
10. D e v i a t i o n f o r e v e r f r o m t h e
U l t i m a t e Ai m, by seeking to attain Omniscience
with the help of Hinayanistic Scripture, having aban-
doned the Doctrine of Prajfia-paramita acquired
before, (10),
[Abhis. aloka, MS. 236a, 5.] f W^ [ : ] \
fRnam-bsad, 223b. 5.] yum med~pa dor-râs drnan-
pahi sde~snod-las rnam-mkhy\n tshol-ba rtag-tu ched-du
bym-ba hams-pa.
s
/11
#
A b s e n c e of c o n n e c t i o n b e t w e e n
c a u s e a n d e f f e ct (i.e. the desire attaining
Omniscience and the latter itself respectively), if one
apprehends only the meaning of Hinayanistic Scrip-
t ur e (11).
[Abhis. aloka, MS. 236b. 6.] t 3 W ^ W%[ : ] I
[Rnam-bsad, 223b. 6.] dman-pahi 'sde-snod-kyi don-
tsam nams-su-blans-pas rnam-mkhyen thob-par-hdod-pG
rgyu dan hbras-bw hphrel-pa nams-pa.
4
12. T h e f a c t o f b e c o m i n g d e p r i v e d
o f t h e o p p o r t u n i t y o f a t t a i n i n g t h e
f o r m s o f e x i s t e n c e h i g h e r , t h a n w h i c h
t h e r e a r e n o n e , vi z. t h e t h r e e Bodi e s of t he
Bu d d h a , t h i s b y for s a ki ng t h e Do ct r i n e of Pr a j na -
1 Sic. ace. to Ti b. q. v. MS :
2 Pa ne III. 37b. 3-5. = Ast. 235. 5-8.
par ami t a and striving to attain Omni sci ence wi t h t he hel p
of Hi nayani st i c Scripture*. (12).
Cf. Samcaya, 37a. 1-2
3 Pane. III. 37b. 538a. 1. = As t 235. 15-19. sqq
4 Pane. III. 38a. 1-8.=Ast. 236. 19-22. sqq.
e t c
"
*\TQ
[Abhi s. al oka. MS. 237a. 2-3.]
[Rnam-bsad, 223b. 6.] theg-chen-gyi sde-snod-dan
de gnis hdra-bar hdzin pa
1
goh-na-med-pa sk;a~gsum-gyi
rgyu-las hams-pa,
2
13. F l a s h e s o f i d e a a n d d i s t r a c t e d
t h o u g h t s d i r e c t e d t o w a r d s a g r e a t
n u m b e r o f v a r i o u s o b j e c t s , viz. t he objects
of sensual pl easure, colours, sounds, et c. (13).
[Abhi s. al oka. MS. 237a. 13-14,] f
[Rnam-bsad, 224a. 1.] gzugs sgra-la~sogs-pa\ hdod-
yon
B
-gyi yul mam-pa man-po4a rnam-par-rtog-pahi
sbobs-pa hbyuh-ba.
4
14. T h e c o n s i d e r a t i o n o f t h e m e r e
a c t o f c o p y i n g (the sacred texts) as bei ng t he
fulfilment of t he Document of t he Climax of Wisdom. (14).
[Abhi s. al oka, MS. 237b. 1.]
1 The consideration of the Mahayanistic Code and of this (i.e.
the Hmayanistic) Scripture as being of equal value.
2 Pane. III. 38b. 139b. 2.=Ast. 237. 15. sqq.~
(Raj. has Ê^cfTOt sic!)
Cf. Samcaya 37a. 2b. 1.
etc. Ibid. 239. 1. sqq.
etc.
Just as a person who has obtained food of a hundred different tastes,
subsequently gets food only of 60 tastes, similarly the Bodhisattva,
having secured the Prajna-paramita, seeks for Enlightenment on the
foundation of a Hinayanistic Arhat,
3 -Kama-gun.
4 Pane. III. 39b. 2-4.Rab~hby&r gzan-yan rigs-foji bu dan rigs-
kyi-butno de-dag ser-phyin zab-mo hdi-hdri-bahi tshe. Spobs-pa man-
pj gah-gis ser-phyin zab-mo hdi-hdri-bahi dk.rugs~mar-hgyur-ba de-
Ha-bu skye-bar-hgyur~ba. =Ast. 240. 8-14.(ends)
354 ANALYSIS OF
[Rnajm-bsad, 224a. I.] yum-gyi yi-ger hdri-ba tsam-
la yum-du mnon-par~zen~pa.
1
15. T h e p r e co n ce i v e d v i e ws wh i ch e r r o n e o u s l y s ubs t i -
t u t e No n - e n s for Re l a t i v i t y a n d m a i n t a i n t h i s
N o n- e n s t o b e t h e e s s e n t i a l m e a n i n g
o f P r a j n a - p a r a m i t a.
2
(15).
[ Ab h i s . a l o k a , MS . 2 3 7 b . 2. ]
[Rnam-bsad, 224a. 1-2.] rten-hbyun dnos-po~med-
pa-la gnas-luga~\yi don-du mnon~par~zen~pa.
s
16. T h e c o n s i d e r a t i o n o f t h e m e r e
w r i t t e n l e t t e r s a n d w o r d s as t he Doct ri ne
of Praj na-parami t a. (16).
[Abhi s. al oka, MS. 237b. 3.] sr gnfaft ^ff: I
[Rnam~bsad9 224a. 2.] yi-ge-la yum-dtt mhon~par~
4
17. T h e p r e c o n c e i v e d v i e w s m a i n -
t a i n i n g t h a t t h e D o c t r i n e o f t h e
C l i m a x o f W i s d o m c a n n o t b e w r i t t e n
d o w n - b y m e a n s o f l e t t e r s . ( 17) .
1 Pane III 40a. 5 sqq.=Ast. 240. 17, 18.(ends)
2 This passage is very noteworthy as it shows tha-t sunyavada, the
essence of Prajna-paramita, is not Nihilism but Relativism (rien-hbyun -=
pratttya-samutpada-vada).
3 Pane. III. 40b. 4-5.Rab hbyor gal-te byah-chuh-sems-dpahi
iheg-pa-pahi rigs-J^yi bu dan rigs-k,yi bu-mo gah ba-las ser-phyin zab-
mo hdi dhos-po-med ces-bya-bar hdu-ses-na de-yan bdud-kyi las-su rig-
par- byaho.Q Subhuti, if some of the noble youths and the noble
maiden adhering to the Bodhisattva Vehicle have the notion, t h a t
t h e p r o f o u n d c l i m a x of W i s d o m i s a N o n - e n s ,
this will be an act of the Evil One. = Ast. 240. 18. WWl 1%
e t c
-
4 Pane. III. 40b 5-6.^bcom-ldan-hdas byan-chubsems-dpahi
iheg-pa-pahi rigs-kyi-bu dan rigs-kyi bu-mo gan la-las ser-phyin zab-
mo hdi yi-ger bris-nas ser-phyin zab-tno hdi bdag-gis bris-so zes tnchi-
na. de-ni ser-phyin zab-mo hdi-la yi-ger mnon-par-chags-pa lags te.
O Lord, if the noble youths etc., having written down the profound
doctrine of Prajna-paramita, thinkit has been written down by me,
t h i s w i l l b e a n a t t a c h m e n t t o t h e w r i t t e n
letter.Ast. 240. 19.
355
224a. 2.] yi~ge-med-pa-la yum-du
[Rnam-bsad,
mnon-par-zen-pa.
1
18. T h o u g h t s d i r e c t e d ! t o w a r d s
o b j e c t s o f w o r l d l y 1 i f e, a s p l e a s a n t
c o u n t r y d i s t r i c t s , o n e' s r e l a t i v e s
et c. (18).
[Abhi s. al oka, MS. 237b. 4.J ^ ^ ^ ^ ^ R [ : J I
[Rnam-bsad, 224a. 2.] yul-gyi ro myan~hdod-pas
yul4a-sogS'pa yid4a-byed-pa.
2
19. T h e f a ct of f i n d i n g p l e a s u r e i n
g a i n , h o n o u r s , a n d p r a i s e . (19).
[Abhis. aloka, MS. 237b. 14-15.] ^ m ^ c^ R ^ M T ^ !
[Rnam-bsad, 224a, 2-3.] rhed-pa dan bkur-sti dan
bsiod-pahi tshig-gi tshigs~su~bcad~pahi ro~myon~ba\
3
20. T h e s e a r c h o f m e a n s a n d
p e d i e n t s b y a w r o n g w a y , owi ng to
advi ces of the Evi l -One. (20).
[Abhi s. al oka, MS. 238a. 2. ] WiTT%R#îTT'T^rii; I
[Rnam-bsad, 224a. 3.] lam-ma-yin-pa bdud-kyis
bstan-pahi tshig~las thabs~la-mkha$~pa tshol-ba.
4
(b) T h e d e f e c t i v e c o n d i t i o n s
w h i c h e x i s t e i t h e r w i t h ( t h e s t u d e n t )
h i m s e l f o r w i t h o t h e r s (i. e. t h e
t e a c h e r)
5
:
1. The impossibility of accumul at i ng merit and
acting virtuously owi ng to t he i n d o l e n c e of t he
t eacher, while t he pupi l s' desi re of st udyi ng t he
Climax of Wi s dom is great . (21).
ex-
the
1 Pane. III. 40b. 6-41b. 3.= Ast 240. 19. W ^ ^ f fi"
2 Pane. III. 41b. 3-42a. 2.= Ast. 240. 20-22 sqq.
3 Pane. 42a. 2-6- = Ast 242. 6-11. (ends):
Cf. Samcaya, 37b. 2-38a. 1
4 Pane. III. 42a. 6-b. 4.=As| . 242. 12-243. 9.
5 Rnam-bsad, 23b. I.
et c
*
356
ANALYSIS OF
SZf
[Rnam-bsad, 224a, 4-5.] nan-pa-po yurnAa hdun-pa
che-ba dan. hchad-pa-po snoms4as~}%iji nams-pa.^*
2. The same, through t h e d i f f e r e n ce of
t h e p l a c e where the pupil desires to study and that
where the teacher intends to expound. (22).
[Abhis. aloka, MS. 238a. 10.] ^ f ^ T C ^ g * I
[Rnam-bsad, 224a. 5.] nan-pa-po yul hdir nan-
hdod. hchad-pa-po gzan-du hchad-hdod-pas hdun-pahi
yul tha-dad-pas nams-pa.'
1
3. The same through t h e
of r e c e i v i n g g i f t s ,
m o d e s t a n d h i s d e s i r e s
and the reverse. (23).
[Abhis. aloka, MS. 238b. 5.
[Rnam-bsad
f
224a. 5.] nan-pa-po hdod-chen chuh-
ba dan. hchad-pa-po hdod-chen chu-ba ma-yin-pa-md-
kyfa nams-pa.*
4. The same owing to the fact of the pupil*s being
e n d o w e d w i t h t h e (12) v i r t u e s of a n
a s ce t i c,
4
whereas the teacher i s d e p r i v e d of
t h e m (and the reverse). (24).
t e a c h e r*s
while the
i a r e
d e s i r e
pupil i s
s ca n t y ,
I Pane. III. 42b. 4-5. = As*. 243. 9-12.
\ etc. Follows the reverse : The teacher
may be zealous in expou%ding the Doctrine, while the pupil is
indolenl.-
Cf. Samcaya, 38a. 1-2.*-
2 Paiic. III. 42b. 5-8. = Ast. 243. 15
e t c
-
3 Pane. III. 42b. 8-43a. 5 =Ast. 244. 8-10 sqq
t
e t c
-
na = sbyaAs-pahi yon4an, M. Vyutp. 49.
[Abhis. aloka, MS. 238b. 7.] l5f!Iir#IT3?!T[*.] \
[Rnam-bsad, 224a. 5-6.] nan-pa-po-sbyahs-paihi yon-
tan dah-tdan~pa dan cig~sos mi-ldan-pa-dag.
1
5. The same, owing to the fact of the pupil' s being
e n d o w e d w i t h v i r t u o u s p r o p e r t i e s ,
while the teacher is p o s s e s s e d of d e f e c t s
(and the reverse). (25).
[Abhis. aloka, MS. 238b. 9-10.] M T f f ^ ^ ^ I
[ Ro a m- b s a d , 224a. 6. ] nan-pa-po dag-sags dge-ba
dan cig-sos dge~ba~ma~yin-pahi chos-nid dan4dan-pa.
2
6. T h e s a me , o wi n g t o t h e fact of t h e p u p i l ' s
b e i n g r e a d y t o g i v e a w a y a l l h i s p r o -
p e r t y ( t o ot her s ) , whi l e t h e t e a c h e r i s
p o s s e s s e d o f e n / v y a n d g r e e d i -
n e s s . (26).
f
[Abhi s. al oka, MS. 238b. 12.] ^TWc^hf T I
[ Rnam- bsad, 224a. 6.] nan~pa~po bdog-pa thams-
cad gton-ba dan. cig-sos de-la ser-sna byed-pa.*
7. The same in t he case when t he pupi l w i s h e s
t o o f f e r t o t h e t e a c h e r p r e s e n t s e t c .
and t h e t e a c h e r d o e s n o t a c c e p t
t h e m . (27).
[Abhi s. al oka, MS. 238b. 14.] ^ R WW I
[Rnam-bsad, 224b. I.] nan-pa-pa nor-sbyinrpa dan
cig-sos de-nd-len-pa.
4
'
1 Pane. III. 43a. 5-b. 2.Rab-hbyor gzan-yan chossmra-ba-ni
dgon~pa4ci bsod^shoms-pa. phyag-dar-lfhrod-pa. zas phyis~mi4en~
pa sian-gcig~pa etc...tchos-nan~pa-dgon~pa ma~yin. bsod-snoms-pa
ma-yin,..Rab-hbyor gzan-yan chos-fian-pa~ni dgon-pa-po] dan chos-
gos gsum-pahi bar-du gyur-la. chossmra-ba ni dgon-pa ma~yin.,tde"
yan byan-chen-gyis bdud-k.yi las-su rig-par-byaho.
2 Ibid. 43b. 3-7.Rab-hbyor gzan-yan chos-nan-pa-ni dad-cin
bsam~pa dge-la..,chos smra-ba-ni midge t&htd~khrims nan-pa-can zig-
sie...gzan-yan chos-smra-ba-ni dad-cin bsam-pa dge-ba. etc.More-
ove r , O S u b h u t i , t h e h e a r e r m a y b e p o s s e s s e d o f
v i r t u o u s t h o u g h t s e t c. . . ( b u t ) t h e e x p o u n d e r m a y
b e i m m o r a l . . . , ar i d s o o n . As t . 244, 17-19. s q q .
3 Pane. III. 43b. 7 44a. 2.Rab~hbyr gzan-yan chos smra-ba-
ni bdog-pa thams-cad yons-su-gton-zin sems-la chags~pa~med-pa, etc.
(order reverse to that of the Commentary).
4 Ibid. 44a. 2-4.Rah-hbyor gzan-yan chos-nan-pa-ni chos-
smra-ba-la.,.yo-byad yons-su gton-har-hdod-la chas-stnra-ha Idn-par
m i - h d o d - n a . U t h e h e a r e r o f t h d D o c t r i n e
11
358 ANALYSIS OF
8. T h e f a ct of t h e p u p i Ts b e i n g
a b l e t o u n d e r s t a n d t h e D o c t r i n e
f r o m a b r i e f ,i n
!
d i e a t i o n, while the
t e a c h e r i s f o n d of c o m m u n i c a t i n g
i n d e t a i l a n d i n d u l g e s in v e r b o s i t y .
(We have here likewise the opposite case, i.e. when the
pupil needs an explanation in detail, whereas the teacher
is accustomed to express himself in a too laconic
style). (28).
[Abhis. aloka, MS. 238b, i6.] ^fel ffTfi f^W I
[ Rnam- bsad, 224b. 1.] nan~pa~po mgo-smos-pas go-
ba dan cig-sos mam-parspros-pas go-ba-nid.
1
9. The fact of t h e p u p i l' s b e i n g
c a p a b l e o f a p p r e h e n d i n g c l e a r l y t h e
m e a n i n g o f t h e S u t r a s e t c . i. e. t he 12
classes of sacr ed wr i t i ngs whi l e t h e t e a c h e r
i s d e p r i v e d o f t h i s f a c u l t y (and t he
(reverse.) (29).
[ Abhi s. al oka, MS. 239a. 6.J ^r f^Wf^RfWl fRf^WT I
[ Rnam- bsad, 224b. 1-2.] nan-par-po mdo4a-sogs-
pahi gsun-rab yan-lag bcu-gnis-kyi chos mnon-par-ses-pa
dan. cig-sos de mnon-par mi-ses-pa-fiid.
3
1 0 . T h e f a c t o f t h e p u p i l ' s b e i n g
e n d o w e d w i t h t h e s i x T r a n s c e n
w i s h e s to p r e s e n t . . . a n d i f t h e t e a c h e r d o e s
n o t a c c e p t , e tc .
1 Pane. III. 44a. 4-7.Rabhbyor gzan-yan chos-smra-ba-ni
glens-patsam-gyis ses-la. chos-fian-pa-ni dk.ri dgos-sin tshig Ihur-len-
par~gyur-na.i.gan-yan chos-nan-pa-ni glens-pa-tsan-gyis ses-na etc.
M o r e o v e r , O S u b h u t i , i t m a y b e t h e c a s e t h a t t h e e x p o u n d e r
o f t h e D o c t r i n e u n d e r s t a n d s a t a m e r e h i n t ,
w h e r e a s t h e h e a r e r o f t h e D o c t r i n e n e e d s
g u i d a n c e a n d r e q u i r e s a v e r b o s e e x p l a -
n a t i o n . . . T h e r e m a y b e a l s o t h e c a s e w h e n t h e h e a r e r
a p p r e h e n d s a t a m e r e h i n t , e t c. ( i . e . t h e r e v e r s e ) .
2 dvadasanga-dhcbrma'prat)acana = g s u n - r a b y a n - l e g b c u - g n i s .
3 Pane. III. 44a. 7b. 5Rab-hbyor-gzan-yan chos-smra-ba-n'i
mdo- ( = sutra) dan. dbyans-kyis bsnad-pa ( = geya)f dan. lun-bstan-pa
(t=byafiarana) dan, tshigs-su-bcad-pa ( = gatha) dan. ched-du-brjod-pa
(=:udana) dan, glen-gzi ( = nidana) dan. hdi~ltar-hdas-pa ( = itwrttaka)
dan, sfyyes-pahurabs (=jatak.a) dan. sin-tu-rgyas~pa ( = vaipulya)
dan. choB-rmad-du-byun-pa (=adbhuta~dharma) dan. rtogs~pa-brjod~
pa ( = avadana) dan. gtan-la-dbab-pa bstan-pahi (^=upadesa) chos-kyi
khyad-par ses-la etc.
d e n t a l V i r t u e s and the desire to practise them,
whereas t h e t e a c h e r o n t h e ' c o n t r a r y i s
d e p r i v e d of t h e s a i d v i r t u e s . (The
opposite case viz. that the teacher can be endowed with
the six Virtues and the pupildeprived of them is
likewise to be taken into consideration here). (30).
[Rnam-bsad, 224b. 2.] nai~pa~po pha-rol-tu-phyin-
pa drug dan-ldan-pa dan. cig^-sol mi-ldan-pa.
1
II. The fact of the pupil' s being s k i l f u l i n
e x p e d i e n t s through the practice of the six Virtues
aforesaid, while the teacher on the contrary is
obtuse. (31).
[Abhis. aloka, MS. 239a. 11-12.] OTFI^RrT#a% I
[Rnam-bsad, 224b. 2-3.] nan-pa-po sans-rgyd-bahi
thabs~mkjhas-pa
2
dan. cig-sos thabs~ma-yin~pa~la mkhas-
pa.
3
12. The fact of t h e p u p i l ' s b e i n g p o s -
s e s s e d o f t h e p o w e r o f m e m o r y t hrough
which he ret ai ns wor ds and sense, whi l e t h e
t e a c h e r i s d e p r i v e d o f t h i s p o w e r .
(The reverse, as with t he pr ecedi ng par agr aph must be
likewise t aken into consi derat i on). (32).
[ Abhi s. al oka, MS, 239a. 12.]
f
<fR#5rr%^FWT5rf%^wtr \
1 Ibid. 44b. 5-8.Rab-hbyor gzan-yan chos-nan-pa-ni pha-rol-tu~
phyin-pa drug dan ldan~la. chossmra-ba-ni pha-rol-tu-phyin-pa drug
dan~rni-ldan-la etc. Moreover, O Subhut i ^ it may be t hat t h e
h e a r e r o f t h e D o c t r i n e i s e n d o w e d w i t h t h e
s i x T r a n s c e n d e n t a l V i r t u e s , b u t t h e e x -
p o u n d e r o f t h e D o c t r i n e i s d e p r i v e d o f
t h e m, etc.
2 "Skilful as regards t he means of attaining Buddhahood, "
3 Pane. III. 44b. 8-45a. 3.Rab-hbyor gzan-yan chossmra-ba-ni
pha-rol-tu-phyinpa. drug-la thabs-mJihas-la. chos-nan-pa-ni pha-rol-
tu-phyin-pa drug-la thabs-mkhos-la etc.Moreover, O Subhuti, there
m a y b e t h e c a s e w h e n t h e e x p o u n d e r o f t h e
D o c t r i n e i s s k i l f u l i n e x p e d i e n t s a s r e g a r d s t h e
p r a ct i ce o f t h e s i x T r a n s c e n d e n t a l V i r t u e s , b u t t h e h e a r e r o f
t h e D o c t r i n e d o e s n o t p o s s e s s t h i s s k i l l , e t c.
e t c. ( t h e o p p o s i t e ca s e ) .
360 ANALYSIS OF
([Rnam-bsad, 224b. 3.] nan-pa-po mi-brjed-pahi
gzuns thob-pa dan. cig-sos ma-thob-pa-dag .
l
1 3 . T h e f a ct of t h e p u p i l*s b e i n g d e s i r -
o u s o f s t u d y i n g t h e P r a j n a - p a r a m i t a ,
o f c o p y i n g t h e s a c r e d t e x t s e t c. , w h e r e a s
t h e t e a c h e r i s a v e r s e t o t h i s . ( 3 3 ) .
[ A b h i s . a l o k a , M S . 2 3 9 a . 1 2 - 1 3 . ]
[Rnam-bsad 224b. 3.] nan-pa-po yum yi-ger hdri
hdod-pa dan cig-sos yi-ger hdri mihdod-pa-dagf
L
14. The fact of t h e p u p i l s b e i n g f r e e
f r o m t h e o b s c u r a t i o n c a u s e d b y
d e s i r e s and t he ot her five forms of obscurat i on,
3
while t h e t e a c h e r i s n o t f r e e f r o m
t h e m . (34).
[Abhi s. al oka, MS. 239a. 13. ] f
[Rnam-bsad, 224b. 3-4.] nan-pa-po hdod-pahi hdun-
pa-sogs sgrib-pa lha dan-bral-ba dan, cig-sos de dan-ma-
bJbid^
1 Pa ne , III. 45a. 3- 6. Rab- hbyor gzan-yan chos-$mra-ba~ni
gzuns thobpar-gyur-la. chos-nan-pa-ni gzuns ma~thob-na,,,chos-nan-
pq-ni gzuns thob-par-gyur-la et c. Agai n, G Subhut i , t her e ma y be
t he case wh e n t h e e x p o u n d e r o f t h e D o c t r i n e h a s
s e c u r e d t h e p o w e r o f m e m o r y , but t h e h e a r e r
o f t h e D o c t r i n e (on t he cont rary) d o e s n o t p o s s e s s
it....
2 Pane. III. 45a. 6b~2.Rab-hbyor gzan-yan chos-smra-ba-ni hbri-
har~hdod. k}
a
g~P
ar
"hdd...chos-nan-pa~ni bri-bar mi-hdod, kJog-par
mi-hdod...chos-nan-pa-ni bri-bar hdod. mnan-pahi bar-du hdod-la.
chos-smra-ba-ni bri-bar-mi-hdod.Again, O Subhuti, there may be
t h e ca s e w h e n t h e e x p o u n d e r o f t h e D o c t r i n e
w i s h e s t o w r i t e a n d t o r e a d , b u t t h e h e a r e r i s
a v e r s e , e t c. ( f o l l o w s t h e r e v e r s e ca s e ) .
3 I . e . i 1 1- w i 1 1 (t)yapada = g n o d - s e m s ) , d r o w s i n e s s
( mi d d h a . g n i d ) t t o r p o r (styana = r mu g s - p a ) t a r r o g a n c e
( a u d d h a t y a = r g o d - p a ) , a n d r e g r e t ( k a u k r i y ^ ~ b g y o d - p a ) .
4 Pane. III. 45b. 2-7.Rab-hbyor gzan-yan chos-smra-ba-ni
hdod-pahi sred dan-bral. gnod-sems dan snom-pa dan gnid-dan
hgyqd-pa dan bral. the-tshom dan-bral-la. chos-nan-pa-ni hdod-pahi
s r e d - p a d a n - b o a s , e t c . M o r e o v e r , O S u b h u t i , t h e e x p o u n d e r
o f t h e D o c t r i n e m a y b e f r e e f r o m d e s i r e s ,
f r o m i 1 1 - w i l l , i n d o l e n c e , d r o w s i n e s s a n d
r e g r e t , a n d f r e e f r o m d o u b t , w h e r e a s t h e
h e a r e r o f t h e D o c l r i n e i s p o s s e s s e d o f
d e s i r e s , e t c .
15. T h e a v e r s i o n f r o m s i n k i n g i n t o
e v i l s t a t e s o f e x i s t e n c e for t he sake of
ot her living bei ngs, this in heari ng from ot hers about t he
sufferings of Hel l and t he like. (35).
[Abhi s. al oka, MS. 239b. 3.] %
[Rnam-bsad, 224b. 4-5.] dmyal-ba4a-sogs-pahi mi-
bsnags-pa thos-pas gzan-don-du nan-son-gi hgro-ba-la yid
phyh-phyogs-pa,
1
16. T h e e g o i s t i c d e s i r e oif o b t a i n -
i n g a b l i s s f u l e x i s t e n c e , this in hear i ng
from ot hers t he prai se of t he happy life of t he gods
et c. (36).
[Abhi s. al oka, MS. 239b. 10.] f i T f ^
[Rnam-bsad, 224b. 5.] Iha-la-sogs-pahi bshags-pa
thogs-pas de-la sred tin bde-hgror hgro-ba-la yid-bde-
ba*
17. T h e t e a c h e r ' s d e s i r e o f s o l i t u d e ,
wh i l e t h e p u p i l o n t h e c o n t r a r y i s f oWn d
o f b e i n g e n t e r t a i n e d b y a g r e a t c i r c l e
(of f r i e nds , a n d t h e r e v e r s e ) . (37).
[ Ab h i s . a l o k a . MS . 2 4 0 a . 4- 5. ]
[ Rnam- bsad, 224b. 6 . = 225a. 1.] hchad-pd-po gcig-
pu-la dgah-ba dan. nan-pa-po hfihor-la mhon-par-dgah"'
ba-nid-l^jyis hams-pa.
z
1 8 . T h e
!
t e a c h e r ' s d e s i r e o f a s s o c i a -
t i o n w i t h t h e p u p i l , w h e r e a s t h e l a t t e r
d o e s n o t p r e s e n t a n y o p p o r t u n i t y f o r
t h i s . ( 3 8 ) .
1 Ibid. 45b. 746a. 4. sems-can dmyal-bahi mi-snan pa-
brjod. byol-son-gis feegnas-pa dan. gsin-rjchi hjig-rten dan. yi-
dbogs-kyi yul-gyi mi-mfian-pa brjod etc. Ast. 245. 17-20. s<qq.~~
2 Pane. III. 46a. 4-b. 2. = Ast. 246. 2, 3. sqq.
e t c
-
3 Pane, III. 46b. 2-8.= Aft. 246. 14-17. sqq.
362
ANALYSIS OF
[ Ab h i s . a l oka * MS . 2 4 0 a . 7 - 8 j 3 J ^ * P R T * n ^ O T ^ H c# I
[Rnam-bsad, 225a. I.] hchad-pa-po gzan rjes~su-h.br ah-
bahi go-skabs mi-hbyed-pa-nid dan. cig-sos rjes-su-hbrel-
par-hdod-pa-nid.
l
19. Th e fact of t h e p u p i l ' s n e e d i n g s o m e
m a t e r i a l h e l p , whi l e t h e t e a c h e r i s n o t
i n c l i n e d t o g i v e s u c h , (or t he reverse : t he fact
of t he t eacher ' s needi ng some r ewar d for his t eachi ng,
while t he pupi l has no desire of giving such). (39).
[Abhi s, al oka. MS. 240a. 12.]
[RKjam-bsad, 225a. 1-2] hchad-pa-po zan-zin-
cuh-zad-tsarn hdod-pa-fiid dan. cig-sos de sbyin-par rni-
hdod-pa-nid ,
2
2 0 . T h e p u p i l ' s r e a d i n e s s o f g o i n g t o
a p l a c e w h e r e h i s l i f e m a y b e i n
d a n g e r , wh i l e t h e t e a c h e r p r e f e r s t o
g o t o a s a f e p l a c e w h e r e n o d a n g e r f o r
o n e*s l i f e c a n b e m e t w i t h ( a n d t h e
r e v e r s e ) . ( 40) .
[ Ab h i s . a l o k a . MS . 2 4 0 a . 13- 14. ]
f
[Rnam-bsad, 225a8 2.] hchadpa-po srog-gi bar-chad-
du-hgyur-bahi phyogs-su hgro hdod-pa dan. cig-sos
srog-gi bar-chad-du mi-hgyur-bahi phyogs-su hgro-bar
fidod-pa.
1 Pane. III. 46b. 8-47a. 3 Rab-hbyor gzan-yan chos smra-ba-ni
hdi-s\cd-du smhan phyi-bzin-du hbran-ba de ses-rab-kjyin-pha-rol~tu-
phyin-pa hdirsbyin-no zes-zar-la. chos-nan-pa-ni phyi-bzin mi hbran-
na etc.=Ast. 246. 17 sqq. %s1% ^ WP T T ^ cpfqf^J | %
*rr*?f*Fc^f^ %irscfiRf."WFrrcfirw znmifv \
etc
-
2 Pane. III. 47a. 4.-8.Rab-hbyor gzan-yan chos-smra-ba-ni zah-
zin cun-zad-hyiphyir ser-phyin zab-mo hdi hdrir gzug-par-hdod.
hjog-tu gug-pm~hdod ..,.,... smra-bar-hdod-la. chos-nan-pani zan-zin
cuh-zad~\yi-phyir drun-dwhgro-bar ma-mos-na etc. =Ast. 246. 20, 21
3 Paiic. III. 47a. 8-b. 3.Rab-hbyor gzan-yah chos smra-ba-ni
srog-gi bar-chad-du-hgyur-bahi phyogs der hgro-bar-hdod-la. chos-
nan-pc-ni der hgro-bar mi-hdod-na etc.Ast. 246. 21-247. 2 sqq.
THE ABHISAMAYALAMKAIRA
363
2 1 . T h e t e a c h e r ' s r e a d i n e s s o f g o i n g
t o a l a n d w a s t e d b y f a m i n e , t h e w h i l e
t h e p u p i l o n t he* co n t r a r y h a s n o d e s i r e o f
g o i n g t h e r e . ( 4 1) .
[ A b h i s . a l o k a . M S . 2 4 0 b . 5 . ]
[ R
[Rnam-bsad, 225a. 3.] hchad pa-po mu-ge byiin-bahi
phyogs-su hgro-bar, cig-sos der ni-hgro-ba*
1
2 2 . T h e t e a c h e r ' s r e a d i n e s s o f g o i n g
t o a p l a c e h a u n t e d b y r o b b e r s e t c . ,
wh i l e t h e p u p i l h a s n o w i s h o f g o i n g
w i t h h i m . ( 4 2) .
[ A b h i s . a i o k a . M S . 2 4 0 b . 7 - 8 . ]
[Rnam-bsad, 225a. 3-4.] hchad-pa-po chom-rkim-pa"
la-sogs-pas dkrugs-pahi phyogs-su hgro-ba dan. cig-sos
der-mi-hgro-ba.
2
2 3 . T h e f a c t o f t h e t e a c h e r ' s h a v i n g
a l o o k a t t h e h o u s e h o l d s a n d f a m i -
l i e s w h o c o u l d o f f e r h i m a l m s , w h i l e
t h e p u p i l finds d i s p l e a s u r e w i t h t h i s :
( 4 3) .
[ A b h i s . a l o k a . M S . 2 4 0 b . 1 2 . ] f ^ R # M ^ I # T ^ f I
[Rnam-bsad 225a. 4.] hchad-pa-po ran-la bsod-snoms
1 Pane. III. 47b. 3-48a. 2. Rab- hbyor gzan-yan, chos-smra-ba-
ni gan-na zas dkpn~pa dan chu dkpn-pahi phyogs der hgro-bar hdod-
la. chos-nanpa-ni hgro-bar mi hdod-na chos-nan-pa-ni gan-na
zas dkpn-pa dan et c. Agai n, O Subhut i , t hat may be t he case, when
t h e e x p o u n d e r o f t h e D o c t r i n e h a s t h e d e s i r e
o f g o i n g t o a p l a c e w h e r e f o o d a n d w a t e r a r e
s c a r c e , but t h e h e a r e r o f t h e D o c t r i n e h a s n o
w i s h o n g o i n g t h e r e and, on t he cont rary it may be
t hat t he hearer of t he Doct ri ne has t he desi re of goi ng to such a
pl ace, etc.
2 Pane. III. 48a. 2-8.Rab-hbyor gzan-yan, chos
m
srnra-ba-ni gan*
na r\un-pahi hjigs-pa dan. chom-pohi hjigs-pa dan. rnonpohi
hjigs-pa dan gcan-zan I^hro-bohi hjigs-pa dan, sbrul-gyi hjigs-pa
dan. hbrog-dkon-pahi hjigs-pa yod-pa der hgro-bar-hdod-la, chos-
han-pa-dag-Tiyan nos-kyi don-du chos-kyis skom-zin rjes~su-hbran
m
na.-Âst 247. 13-15 sqq. i %
e t c
-
364 ANALYSIS OP
ster-bfitht khyim yah-yan blta-bas yid-bde zih
t
nctn-pa-po
yid-mi-bde-ba.
1
(c) T h e e x t e r n a l u n f a v o u r a b l e
c o n d i t i o n s
2
:
1 T h e m a c l i i n a t i o n s o f t h e E v i l - O n e
w h o s o w s d i s u n i o n b y a r o u s i n g d o u b t
a s r e g a r d s t h e D o c t r i n e a n d t h e i n d i -
v i d u a l s ( wh o t e a ch i t ) . ( 44) .
[ Ab h i s . a l o k a . MS . 2 4 0 b , 14. ] 3 T K ^ R ^ f .1
[Rnam-bsad, 225a. 5.] chos dan gah~zag~la dbyen-
byed-pa bdud~kyis hbyed-pahi sbyor~ba.
s
2. F i c t i t i o u s a c t i v i t y or action accord-
ing to incorrect teachings. (45). fff|f^$ff%q1%:
4
[Rnam-bsad, 225a. 5-6.] yum bcos-ma ne-bar-bsgrub,
3. T h e f a ct of t h e E v i l-O n e's e v o k -
i n g l u s t i n r e g a r d of u n d e s i r a b l e
t h i n g s .
d [Rnam-bsad, 225a. 6.] bdud scbhs-rgyas-kyi cha-
byad-du hons-pa-la sans-rgyas^su dad-pa skye~ba\ dad-
pahi yul ston-pa ji-lta-ba bzin ma~yin~pa-la dgah-ba bsky^d
pa}
1 Pane. III. 48a. 8-b. 3.Rab-hbyor gzan-yan, dge-shn chos-
stnra-ba bsod snoms gton-bahi gron-khyer gtso-bor-byed-par-gyur-ie~
A?t. 248.4^5.
\ etc.
2 Rnam-bsad, 223b. 1-2.hgal-rkyen gzan-la brten-pa gsum-mo.
3 Pane. III. 48b. 3-49a. 2.^Rab~hbyor gzan-yan, bdud sdig4o-
can-dag dge-slon-gi cha-byad~du-byas-sin ci-nas-l%ijan ser-phyin zab~
tno hdi su-yan hdri-bar mi-hgyur-ba dan, etc. etc.Ast. 248. 11, 12
R
4 Omitted in M.S.
5 Pane. III. 49a. 8-b. 1 sqq bcom-ldan-hdas-izyis bk<ah-&l8al-
ba. Rab-hbyor, es-rab~kyi pha-rol-tu phyin-pahi gzugs-brnan-ni bdud-
k y i - l a s e t c . T h e L o r d s a i d : A s e e m i n g ( f a l s e ) r e s e m -
b l a n c e o f t h e C l i m a x o f W i s d o m i s d u e t o t h e
a c t i v i t y o f t h e E v i l O n e , e t c.
6 Pane. III. 49b. 9 sqq.-Rab-hbyor, gan-yan bdud sdig-io-can
dag sans-rgyas-kyi cha-byad-du lusgser-gyi kha~dog dan. mi-chen-
pohi mtshan sutn-ctt-rtsa-gnis dan. hod-hdom-gan~bar Idan-par bya$
THE ABHI SAMAYALAMKARA 365
[These 46 defects as well as the 14 merits mentioned
before are topics common to the whole process of train
ing on,the Pat h. ]
1
V. THE CHARACTERISTICS OF THE PROCESS OF
TRAINING. SRTtW ^^r^frf^= sbyor-bahi mtshan-nid. Kar.
IV, 13-31. (35).
1. Definition of the fath (of Prajna-paramita in the sense of
the Path) from the standpoint of its characteristic features. 2. The
meaning of the term laifsana as used here and the different varieties
of lafaana in general ace. to the Abhis. aloha and the Don. 3. The
Mahayanistic Training viewed from the standpoint of the varieties
of knowledge that characterize it. The 48 varieties of knowledge
which characterize the Path and refer to the 3 forms of Omniscience
(asfa-catvaritniaj jnana~lak,anani ses-mtshan
2
ze-brgyad). 4. The
16 characteristics which represent the points or superiority of the
Mahayanistic Path (sodasa-visesa-laksanani^lihyad-mtshari* bcu-
drug). 5. The 11 characteristics of the Bodhisattva's activity on
the Path (efyadasa karitra~la1zanani~byed mtshan
1
bcu-gcig). 6.
The 16 varieties of the essence of the Bodhisatlva's Training as the
part characterized (sodaia svabhaVa-lak.?anani~no-bQ~nid-tntshan
bcu-drug
5
).
D e f i n i t i o n o f t h e T r a i n i n g i n t h e
C l i m a x o f W i s d o m v i e w e d a s t h e P a t h .
It is t he Tr anscendent al Intuition of t he Mahayani st Saint,
vi ewed from t he st andpoi nt of t he essence or t he efficiency
of medi t at i ve training.
[Don. 16b. 4.] sbyor-bahi no-boham mes-pahi cha*
nas mhhon-paT"byed'pahi $ems~dpahi~rnal-hbyor de,
lam ser-phyin-gyi sbyor-bahi mtshan-nid.
THE MEANING OF lakana AND ITS VARIETIES ACC. TO
THE ABHIS. ALOKA. (ad Kar. IV. 13.).
The (20) Methods of Training are thus to be practised,
the merits and defects being (in the course of Training)
in t>yan-chen-gyi driin-du hons-fe de-la byan-chen-gyi mos-pa
do,Moreover, O Subhuti, Mara, the Evil One, having assumed the
form of a Buddha, with a body of the colour of gold, endowed with
the 32 corporeal marks of the super-man and with all-pervading light,
will approach the Bodhisattvas and the latfeir will become possessed of
faith in him, etc. etc.
1 Cf. "Doctrine of Pr.-par., p. 68.
2 I.e. ses-pahi tnishan-nid.
3 I.e. khya4-par-gyi mtshan-nid.
4 Ie., byed-pqhi tnts^han~ni4.
5 Cf. "Doctrine of Pr. -pir. /' p. 78, nqtft |>
12
365 ANALYSIS OF
respectively acquired and removed. It is moreover neces-
sary to know about the characteristic features of the
Training. For this reason, directly after the exposition of
the defects, we take up the characteristics (laksana). If
we speak of laksana, we have to understand this term (in
two senses) :
With a n i n s t r u m e n t a l s e n s e ,
1
it refers
to t h e c o g n i t i o n , t h e - p o i n t s of s u p e r i o -
r i t y , and t h e a c t i o n (which are the factors
characterizing the Training of the Bodhisattva).
2
With
t h e o b j e c t i v e s e n s e
3
it means t h e e s s e n c e
(of the Bodhisattva's Training as the part characterized).
[Abhis. aloka. 242a. 1-3 and 5-8.
4
]
fSphut. 53b. 6-54a. 2-4.] go-rtm-bzin-du yon-tan dan
sl%yen blan-ba dan dor-bas sbyor-ba-mams bsgom-par-
bya-ba-ni mtshan-nid ses-pa snon-du-hgro-ba-can yin-pas.
skyon-gyi hog-tu de-dag-gi mtshan-nid... byed-par sgrub-
pa hdis sbyor-ba-rnams mtshon-par byed-pas-na. ses-pa
dan kfry^d-par dan byed-pa dan las-su-sgrub-pas de-
rhams mishon~par-bya~ba yin-pas fio-ho~nid~kyi mtshan-
nid-de. mishan-nid-ni mam-pa bzir ses-par-byaho.
5
2 lafysyate anena Hi lalzsanam.
3 k.
a
??nasadharta.
4 The order of the MS. is here inverted.
5 In the Gser. IV. 7la. 1-4 we have moreover as follows;
xf a certain adherent of the Mahayanistic spiritual family (mahayana-
gotrakfl) actually becomes possessed of the desire of attaining Supreme
Enlightenment, then, at the time he enters into the degrees of yoga
concentrated upon the Climax of Wisdom, which (yoga) is the cause
of Enlightenment,it is necessary to investigate, whether the force
producing the final Illumination exists (with the said member of the
Mahayanistic family) or not. Accordingly we must know :(1) t h e
c h a r a c t e r i s t i c s of t h e k n o w l e d g e which leads to final
Enlightenment, arid (2) t h e c h a r a c t e r i s t i c s of t h e a ct i -
v i t y accompanying this cognition. Indeed, if the faculty of bring-
ing the projects of other living beings to full accomplishment f is not
to be perceived with the individual in question, the knowledge alone
(will be insufficient), for the mere cognition of the Truth without the
activity on behalf of others is not the chief aim of a Mahayanist.
Again, if these two forces (i.e. that of cognition and of altruistic
THE MAHAYANISTIC TRAINING VIEWED FROM THE STANDPOINT
OF THE VARIETIES OF KNOWLEDGE THAT CHARACTERIZE IT.
D e f i n i t i o n : The Transcendent al Intuition of
the Bodhisattva, governed by Great Commiseration, by
the Highest Analytic Wisdom cognizing the principle of
Non-substantiality (and Relativity) etc., these special
forms of means and knowledge having been brought to
full accomplishment.
[Don. 16b. 5-6] snih-rje-chen-po dan stoh-nid rtogs-
pahi ses-rmb-sogs thobs-ses khyad-par-can-gyi rigs rdzogs-
pas zin-pahi sems-dpahi ye-ses de sbyor-bahi no-bor~
gyur-pabii ses-pahi mtshan-nid.
C a s e f a l l i n g u n d e r t h e d e f i n i t i o n :
The 16 forms of the intuition of the Bodhisattva, free from
defiling elements, from their distinctive marks etc.
1
[Ibid.] mtshan-gzi non-mons rtags-sogs-kyis dben-
pahi $ems-dpahi rnal-hbyor bcu-drug Ita-bu.
activity) exist on the Path of a Sravaka or a Pratyeka-buddha these
will nevertheless refrain from entering the Mahayanistic Path which
presents many difficulties that have to be overcome. In order to
make it known that such difficulties do not exist] (with the Bodhisattva),
an indication of t h e p o i n t s of s u p e r i o r i t y (characteriz-
ing the Mahayanist and his Path) is made. Finally, it is necessary
to know t h e e s s e n t i a l c h a r a c t e r of t h e m e d i t a t i v e
T r a i n i n g,of what kind is the extirpation of the Obscurations
and the cognition of the Truth attained by it. We meet therefore
with the necessity of indicating tthe last variety of the lakanas (the
16 aspects of Training as the part characterized). Therefore the
knowledge of tlhe characteristics (laksana) must go before the actual
process of meditative training. In such a manner the necessity of
an analysis of the characteristics and their definite number is indicated
theg-chen-gyi rigs-can gcig ties-par bla-med byan-chuh don~du-gner~ba~
na dehi rgyu yum-gyi rnal-hbyor-la hjug-la dehi tshe de-la rtogS'
pa mthar-thug skyed-pahi nus-pa yod-med dpyod dgos-pas de-la ses-
mtshan den, de-lahan gzan~don mthar-thug skyed-pahi nus-pa mi-
snan-na rtogs-pa-tsam thsg-chen-gyi don-du-gner-byahi gtso-bo ma-
yin-pas de ses-pa la byed mtshan dan. nus-pas de gnis nan-ran-gi
lam-la yan yod-na d1%ah-ba du-ma spyad-dgos-pahi theg-chen lam-la
hjug-pa Idog-pas de med-par ses-pa-la \hyad-mtshandan sbyor-ba de
ran-gi~no~bo spans-rtogs ji-lta-bu dan-ldan-pa ses-par-byed-pa-la
mtshan-nid tha^rna bstan dgos-pas mtshan-nid ses-pa sbyor-ba sgom-
pahi snon-du-hgro-bahi tshul de yin-no. hdis mtshan-nid gtan-la-phab-
pahi dgos-pa dan grans-nes-pa yan bstan~to.
1 I.e. the essence of the Training as the part characterized
(svabhava-lak,sana).
368 ANALYSIS OF
V a r i e t i e s o f t h e f o r m s o f c o g n i t i o n
w h i c h c h a r a c t e r i z e t h e T r a i n i n g :
1. T h e for ms of cogni t i on char act er i zi ng t he Bodhi -
sat t va' sr Tr a i ni ng i n t h e O m n i s c i e n c e i n
r e g a r d t o t h e E m p i r i c a l W o r l d .
2. T h e for ms of cogni t i on char act er i zi ng t he Bodhi -
sattfvk'S' Tr a i ni ng i n t h e O m n i s c i e n c e i n
r e g a r d t o t h e P a t h .
3. T h e for ms of cogni t i on char act er i zi ng t he Tr a i n-
i ng for t he a t t a i nme nt of t h e O m n i s c i e n c e
o f t h e B - i i d d h a.
[Don, 17a. 1.] ses-mishan de~la dbye~na'. sems-
dpahl gzi-ies $byor~bahi ses-rnam dan. sems-dpahi lam-
ses-sbyot-bwht seti-mam dan. sem$>~dpahi tnam-mkhyen
sby0r-bahi ses-rnarn gsum.
48 VARiEfiES OF KNOWLEDGE WHICH CHARAC-
TERIZE THE PATH IN DETAIL. $M<dTJj*tf ifa = Ses-pahi mUh^n-
fiid (ses-mtshan).
The 16 Varieties of Cognition characterizing the
Training in the Omniscience in regard to the Empirical
World. Kar. IV. 14-17.
D e f i n i t i o n of t h e B o d h i s a t t v a' s
T r a i n i n g i n t h e O m n i s c i e n c e i n
r e g a r d t o t h e E m p i r i c a l W o r l d v i e w -
e d f r o m t h e s t a n d p o i n t o f t h e
v a r i e t i e s of c o g n i t i o li. It is the yoga of the
Bbdhisattva which removes the defiling forces, their
distinctive marks etc., altogether four items
1
and which
is concentrated upon the appearance of the Buddha
2
and
the other aspects which have a relation to the Omnis-
cience in regard to the Empirical World (and which
represent the subject-matter of the corresponding part of
the Prajna-paramita Sutras).
[Don. 17a. 1-2.] non-mons riags-sogs bzi spoh zin
de-bzin~gsegs~pg hbyun-ba-sogs gzi-ses-kyi mam-pa gah-
run-ba-la dmigs-pa-hi sems-dpahi rnal-hbyor de sems-
dpahi gzi-ses sbyor-bahi mtshan-nid.
[The 16 Forms of Cognition characterizing the
Training in the Omniscience in regard to the Empirical
World according to the Abhis. alolâ, etc.]
T h e c h a r a c t e r i s t i c s of c o g n i t i o n
differ with respect to the 3 forms of Omniscience.
1 Cf. below, under svabhava-laksana.
2 I.e. tathagata-nirvrtti-jnana, cf. below,
Accordingly, within the pale of the Omniscience in regard
to the Empirical World we have-
1. The Bodhisattva's knowledge about t h e
a p p a r i t i o n of t h e B u d d h a i n t h i s
w o r l d , the origination of his (10) Powers etc. as the
result of the Climax of Wisdom viewed in the sense of
the Training in the Omniscience regarding the Empirical
World.
[Abhis. aloka, MS. 242a. 10-11.] ^
(IV. 14a.).
[Sphuf:. 54a. 4.] de-la ses-pahi rntshitn-nid thams-
cad-mkjiyen-pa gsum~gyi dbye-bas tha-dad-pa-la, re-zig
thams-cad-ses-pa-nid-liyi sgo-nas. de-bzin-gsegspa hbyuh-
ba ses-po.
1
*...
(
2. The Bodhisattva's knowledge about the Buddha's
cognition
2
of t h e w o r l d a s n o t b e i n g l i a b l e
t o d e s t r u c t i o n , neither in the form of momentary
1 Pane. III. 54b. 8, sqq. Rab-hbyor-ses-rab-kyi pha-rol-tu-
phyin-pa hdis de-bzin-gsegs-pahi stobs bcu s\yed-do. mi-hjigs-pa bzi
dan. so~so-yan~dag~par-rig-pa bzi dan. byams-pa-chen-po dan
$nin-rje~chen-po dan. sans-rgyas-kyi chos ma-hdres-pa bco-brgyad
dan mam~pa~tham8-<cad~mkhy&n-pa-nid-kyi bar-du s\yed-do. Rab-
hbyor chos de-dag-gis-ni de-bzin-gsegs-par brjod-do. Rab-hbyor de-
bas-na ses-rab-kyi pha-rol~tu~phyin-pa zab-mo hdis de~bzin-gsegs-pa
bs1%yed~do,O Subhut i , t he Cl i max of Wi s dom bri ngs about t he
origination of t h e t e n P o w e r s o f t h e B u d d h a , (In a
like way) it bri ngs about t he or gi r at i on of t h e f o u r k i n d s
o f M o r a l I n t r e p i d i t y (vaisaradya), of G r e a t L o v e
(mahamaitri), G r e a t C o m m i s e r a t i o n (mahd-k.aruna), of
t h e e i g h t e e n e x c l u s i v e p r o p e r t i e s ' o f t h e
B u d d h a (aveniha-dharma), and t he Omni sci ence in regard to all
t he aspect s of existence (sarva-alâra-jnata). O 55ubhiiti, by t hese
el ement s t he Buddha is charact eri zed. Ther efor e, O Subhut i , this
profound Cl i max of Wi s dom b r i n g s a b o u t t h e o r i g i n a -
t i o n (the appari t i on) o f t h e B u d d h a (in t hi s worl d). Ast . 254.
18 sqq.
2 So here a nd in all t he following par agr aphs ace. to Gser.
IV. 72b. 3r--rtogs-pa-po de-bzin-gsegs-pa hskyed-pahi ishul dan des
ji-ttar rtogs-tshul ses-pa ste dan-po dan lhag~ma rim~bzin-no.The
first (paragraph) refers to the knowledge of the way of producirg
the state of the Buddha who is the cognizer, and the othersto the
knowledge about the modes of the Buddha's cognition.
370 ANALYSIS OF
33V
disappearance', nor as the cessation of a continuity, from
the standpoint of the, Absolute. The essential meaning
of this is that, since the (5) groups of elements are
relative* and essentially unreal, from the standpoint of
Ultimate Reality, the two kinds of Evanescence, viz,
momentary disappearance and ,the break of a continuity
1
are inconsistent as actual realities.
2
At the same time
(these two kinds of Evanescence) are toi be regarded as
real from the point of view of conventional or Empirical
Reality.
[Abhis. aloka, MS. 247a. 7-15.] #BfTR I*
I (IV. 14b.).
[Gser. IV. 73a. 3.] phuh inahi hjig-rten de-hho-nar
rgyun dan sJzad~cig~gis hjig-pa med-pahi &es-pa.
3. The Bodhisattva's knowledge about the Buddha's
cognition of t h e s p i r i t u a l c o n d u c t , i. e. of
t h e t h o u g h t s a n d i n c l i n a t i o n s of t h e
l i v i n g b e i n g s , which (conduct) can be classified
1 This refers, evidently to the vijatlya-ksana-utpada. Cf.
Buddhist Logic, Vol. I, p. 82.
2 vastn. 3 Expl. of Ast. 256. 7 sqq.
4 This appears to be the correct version instead of
5 Pane. III. 55a. 4-6.bcom-ldan-hdas-kyis bk,ah-stsal~ba. ses-
rab-kyi-pha-roUtu phyin-pa-ni phuh-po lha-po hdi-dag hjig-par ston-
pa ma-yin. rab-tu-hjig-par ston-pa tna-yin re. s\ye zes-bya~bar-mi~
ston-to. hgag ces-bya~bar mi-ston-to. kun-nas-non-mohs-pa zes-bya
m
ba dam, mam-par-byan-ba zes-bya-ba dan. hphel-zes-bya-ba dan.
hgrib oes-bya-ba dan. blan zes-bya-ba dan dor zes-bya-ba dan. hdas
zes-bya-ba dan. ma-hons zes-bya-ba dan. da-ltar-byun zes-bya-bar mi'
ston-to.-The Lord said : The Climax of Wisdom does not demon-
strate (this w o r l d co n s i s t i n g of) t h e 5 g r o u p s of
e l e m e n t s as disappearing as a momentary flash or as a break
of a continuity. It does not demonstrate (these elements) as be-
coming originated, as disappearing, as defiling, purifying, increas-
ing, diminishing, as something that is to be accepted, as something
to be abandoned, as past, as future and as existing in the present,-
Ast. 256. 17, 9.Cf. also Uttaratantra, Transl. p. 154.
371
into 48 thousands varieties
1
or be regarded as beyond
calculation. All these different forms are cognized as
being devoid of the character of plurality, since they are
merged in the Unique Absolute. The Buddha cognizes
the immeasurable character of all the forms of the
meptal activity of the living beings, inasmuch as the
separate individual does not exist (as a differentiated
reality) from the standpoint of the Absolute, being
merged in the Unique Ultimate Essence.
[Abhis. aloka, MS. 147a. 15, 16b. 6-9.]
JJ3
(IV. 14c).
[Gser. IV. 73a. 4-5.] sems-can ihams-cad-Jiyi sems~
kyi spyod-pa ste bsam-pa stoh-phrag-gya-bziham grans-
med-pa-mams chos-dbyins $pros~bral~gyi fio-bor tshad-
med~pa-sogssu ses~pa.
2
B u d d h a's c o g n. i t i o n of a co n . e e n t r a t-
e d m i n d , merged in the Absolute, which (mind) from
the standpoint of Ultimate Reality has not ceased to exist,
albeit empirically it has disappeared (as an individual
intellect).
1 The antidotes of which are the 84 thousand aspects of the
Teaching (dharrna-sfyandha). Cf. Abhidharmakosa I. 25, 26.
2 Pane. III. 55a. 8-b. !.Rab~hbyor sems-can tshad-rned grans-
tned dpag-tu-med-pahi sems dan spyod-pa mlihyen-pa de-dag-k.yan.,
ses~rab^y'i-phar-rol-ttiirplhyinrpQ-nid-la brten-cin rab-tu-m^hyen-to.-
O S u b h i i t i , t h e ( Bu d d h a ' s ) k n o w l e d g e o f t h e m i n d s o f
i n n u m e r a b l e , a n d i n f i n i t e m u l t i t u d e o f t h e
l i v i n g b e i n g s i s b a s e d u p o n t h e Cl i ma x of Wi s d o m ( i . e . t h e
Un o s i s ) e x cl u s i v e l y . As t . 2 5 6 b . 16 257. 3 , 4 . ( e n d s ) ?
T h e S a m ca y a (39b. 140a. 1) has With regard to the first
three lafysanas :*-*
mm
ANALYSIS OF
{Abhis. aloka, MS. 247b. 10-14.]
(IV. 14d.).
[Gser. IV. 73a. 5-6.] de-bin-nid4a mnam-par-bzag~
pm sems de bsdus-pa de-kô-nar mi-hjig cin tha-snad-da
hjig-parses>'pa.
1
B u d d h a*s c o g n i t i o n of n o n-c o n c e n-
t r a t e d m i n d s which are attracted by the objects of
the external world or, to speak otherwise, distracted.
This distraction may be admitted from the Empirical
standpoint, but not from that of the Absolute. The
distracted minds are those which are not directed towards
the Absolute and not merged in it, being therefore
attracted towards the external world. So are they from
the standpoint of Empirical Reality. On the other hand,
in the aspect of Ultimate Reality they are devoid of
characteristic features and essences of their own. They
do not cease to exist in the sense of momentary dis-
appearance, nor do they become annihilated in the sense
of a break in a continuity. They are not distracted, since,
(from the standpoint of the Ultimate Reality) there can
be no direction of the minds toward the external objects.
In such a manner (the Buddha) cognizes the true
1
nature
(of the distracted minds).
[Abhis. aloks, MS, 247b. 14248a. 4.]
n | (iv . i4d.).
[Gsejf. IV. 73a. 6-b. 1.] de-la mfiam-par~ma-'bzag><pQ$
sems de phyi~rol~tu bltas"paham mam-par gyeh-ba tha-
snad-du phyi-rol-tu gyeh-yan de-khomar gyeh-ba-med-par
1 Pane. III. 56b. 1.Rah-hhyor de-hzin-gsegs-pas &etns-can de-
dag-gt sems bsdus-pa dqn (Cf. the following note).Ast.
257. 8-10.
2 Pane. HI. 56k t.(sems) spros-pa-nt chos-nid-kyis yan-dag-pa-
6. The Bodhisattva*s knowledge about the Buddha' s
cognition of minds, concentrated or distracted i n t h e i r
i n d e s t r u c t i b l e e t e r n a l e s s e n c e f r o m
t h e s t a n d p o i n t of t h e A b s o 1 u t e.
1
in
the aspect of the latter they are not liable to destruction
and represent (the immutable element of) Nirvana, having
all the elements that are to be extirpated by means of
analysis and concentration
2
removed, and the five groups
of elements, those devoid of passions and those influenced
by defilement, annihilated. They likewise represent the
complete removal of the Obscurations that are to be
extirpated by means of intuition. The eternal, indestruct-
ible character of the minds is thus cognized.
Owing to his Great Commiseration, the Buddha has
pronounced a blessing, by the force of which his mind
(or spirit) remains existing as long as the world exists
(in order to help the living beings). This mind of the
Buddha, being devoid of the three characteristics peculiar
to the elements that are caused and conditioned,
3
i s
n o t l i a b l e t o a n n i h i l a t i o n ' , o r i g i n a -
t i o n , and (temporary) s t a b i l i t } ' . It is devoid of
the character of a substratum, and cannot therefore
represent a foundation (in the Empirical sense),
4
infinite,
since it cannot be measured, and inexhaustible like the
Absolute Essence (with which it is identical). It is the
mind by means of which the Buddha cognizes from the
standpoint of Ultimate Reality, the immeasurable and
indestructible nature of the minds of the living beings
which is akin to space,
5
as it appears on the surface of
the mirror of his meditative trance.
[Abhis aloka, MS. 248a. 5-14.]
ji-lta-ba~bzin~du rab-tu-mkhyen-to.Ast. 257. 16-17.
1 Here citta is evidently the synonym of gotra or dhatu. Cf.
Uttaratantra, p. 191.
2 bhavana~heya=sgotn-span.
3 Cf. Uttaratantra, p. 125.
4 Ibid. pp. 190, 191.
5 Cf. Uttaratantra, Transl. pp. 151, 184.
13
J**/
374 ANALYSIS OF
^
(IV. 15a.).
[Gser. IV. 73b. 1-3.] bsdus-pa dan gyen-bahi sems
dv yan-dag-par-na mam par-hjig-pa med-pas bsam sgom-
span hgags-pas hdod-chags dan-bral-ba dan zag-bcas-kyi
phun-po thams-cad hgags-pas hgcg-pa dan mthoh-spah
hgags-pas spoh-bahi spans-pa hdus-ma~byas~kyi cha
mam-par-mkhyen-pas mi-zad-pahi mam-pat ses-pa.
2
7. The Bodhisattva's knowledge about the Buddha' s
cognitidn of the minds of ordinary individuals
3
p o s -
s e s s e d of p a s s i o n s , h a t r e d , a n d i n f a -
t u a t i o n . These minds, owing to the force of illusion,
4
are influenced by the defiling elements which bear the
nature of passions, of the Biotic force and of birth
5
(or
of worldly existence which is the consequence of the
former two). From the standpoint of the Absolute these
defiling forces do not really represent such, and (the minds
influenced by them) are to be cognized as devoid of the
character of plurality.
6
(IV. 15b,).
1 Cf. Gaud. Kar. IV. I.
2 Pane. III. 56b. 7-8.Rab-hbyor de-bzin-gsegs-pa dgra-bcom-
pa yan-dag-par-rdzogs pahi sans-rgyas-fyyis. sems-can de-dag-gi sems
bsdus-pa dan spros-pa-ni zi-ba dan. dben-pahi mam-par ( = santa-
vivikta-akarena) yan-dag-pa-ji-lta-ba-bzin-idu rab-tu-mkhyen-to { = yatha-
bhutam prajanati). Ast. 258. 3-5.
3 prthagjana.
4 vipdryasa-balat. This viparyasa appears to be no other than
the i n co r r e ct a p p r e ci a t i o n (ayoniso manaskara) men-
tioned in the Uttaratantra, Transl. pp. 133. 187, which puts
Into motion the defiling elements.
5 On these 3 forms of samk.le&at see Gunamati on Vyakhya-
yukti-tlka, quoted in Bu-ston, Transl. vol. I, p. 9, notes 53-56. The
same classification of samk.le$a according to which the members 1, 8,
and 9, of the 12 membered formula (i.e. avidya, trsna,, and upadana)
represent the klesa-samizlesa, the members 2, and 10the k.arma-
samkjesa, and the remaining seventhe janma-samkjesa is to be
found likewise in the Abhidharmakosa, III. 26i^/esas trtni dvayam
k,arma sapta vastu phalam tatha.
6 This refers likewise to the following paragraph.
[Gser. IV. 73b. 4.] so-skyeh^
1
sems hdod-chags dan-
bcas-pa dan sogs-pas ze-sdan dan gti~mug dah-bcas-pa-
mams spros-bral-gyi ho-bor ses-pa.
2
cognition of the minds of the Saints, d e v o i d of
p a s s i o n s e t c. In general the minds of the living
beings are pure and radiant by nature.
3
This means that
the minds, or rather the manifestations of the spiritual
element of Buddhahood are in theptate of a worldly being
etc. impure, as far as the factors of error make themselves
manifest. They can be made free from the connexion
with passions etc. (Since the latter are of an accidental
4
character and cannot really affect the element of Buddha-
hood, *'stick to it'*).
5
Therefore they are 'radiant by
nature" i.e. perfectly pure as regards their own essential
character.
6
1 An abbreviation of so~sohi skye-bohi prthagjanaBya.
2 Pane. III. 57a. 1-4.Rab-hbyor gzan-yah de-biin-gsegs-pa
dgra-bcom-pa yan~dag-par~rdzogs~pahi sans-rgyas-kyis. sems-can de-
daggi sems hdod-chags dan-bcas~pa-la. hdod-chags dan-bcas-pahi
sems zes-bya-bar yan-dag-pa-ji-lta-ba-bzin-du rab-iu-mkhyen-to,..
ze-sdan dan-bcas-pa.,.gti-mug dan-bcas-pa...etc..
Ast. 258. 13-15.gpRtnc w$ trai ler f*rf
3 prakrti-prabhasvararan-bzin-gyis hod-gsal-ba. Cf. note 6.
4 agantuka^glo-bur-ba. Cf. Uttaratantra, Transl. pp. 137,138,
139, 150, 151 etc.
5 Ibid.
6 As regards this theory of the mind or the spirit perfectly pure
and radiant by nature and inaccessible to the influence of the defiling
forces, the T a r k a j v a l a of B h a v a v i v e k a (Tg. MDO.
XIX 163b. 3.) shows us that it existed already in the Hlnayana among
that branch of the M a h a s a n g h i k a s which is known by the
name of the E k a - v y a v a h a r i k a s (Tha-snad gcig-pa); being
one of their main tenets (rtsa-bahi dam-tshig). We read accordingly :
sems-ni mn-bzin-gyis hod-gsal~ba yin-pas bag-la-nal-ba-rnmns sems
dan-mtsuns-par-ldan ze-ham mi-ldan zes brjod-par mttbyaho {=pra~
krti-prabhasvaram cittam ity anusayah cittena samprayukjta asampra-
yu\ta va Hi na va\tai)yam).As the mind is radiant by nature, it Is
improper to say that the dormant residues of defilement (bagAa-nal^
anusaya, cf. Uttaratantra, Transl. pp. 136,175,221) are really connect-
ed with it or the reverse. The E k a v y a v a h a r i k a s thus
seem to be the first who maintained the theory of the one spiritual
element.
376 ANALYSIS OF
[Abhi s. al oka, MS. 248b. 3-9.] |
[Gser. IV. 73b. 5-6.] hphags~pa-rnams~kyi sems
hdod-chags dah-bral-ba dan ze-sdah dan gii-mug dan-
bral-ba-rnams spros-bral-du-ses-pa.
1
9. The Bodhi sat t ava' s knowl edge about t he Buddha' s
cognition of individual mi nds as u b i q u i t o u s,
i n a s m u c h a s t h e y a r e m e r g e d i n t h e
A b s o l u t e ,
-
[Abhis. aloka, MS. 249b. 16-250a. 10.
f%?rrf?r
(i v . 15b.)
[Gser. IV. 73b. 6~74a, 1.] chos-kyi-dbyins-kyi ho-bo-
nid-kyh sems rgya-chen-po ses-pa.
2
cognition of the minds a s r e p r e s e n t i n g o n e
g r e a t w h o l e
3
through the fact of their being all-
pervading or otherwise because all the individual minds
are equal, being undifferentiated from the standpoint of
the Absolute. On the other hand, in the aspect of
Empirical Reality, in their illusdry character, they are
rJso equal, since each of them is the source of every moral
virtue.
f 3WTf rf
(IV. 15c.)
[Gser. IV. 74a. 3-4.] khyab-par~byed-pas sems
chen-poham yan-na sems chen~por-gyur-pahi donni
1 Pane, III. 57a. 2-5.hdod-chags-dan-bral-bahi sems etc.
Asf. 258. 20-259. 6.
2 Pane. Ill 58a. 6-7.Rab-hbyor gzan-yan de~bzin-gsegs-pa ser-
phyin zab-mo hdi-la brten-te sems-can pha-rol dan. gan-zag pha-rol-
gyi sems rgya-cheba-la sems rgya-che-ba zes-bya-bar yan~dag-pa }i-
Ita-ba-bzin-du rab-tu-mkhyen-to. Ast. 263. 610 sqq.
3 Cf, ''Doctrine of Pr. par." p. 55.
mnam-pa yin~la de yah sems-can thams-cad don-dam-par
bdag-med-pa dan tha-snad-du sgyu-ma-lta-buhi no-bos-
yon-tan thob-pahi rten-du mnam-par-ses-pa.
1
11. The Bodhi sat t va' s knowl edge about t he Buddha' s
cogni t i on o f t h e i m m e a s u r a b l e n e s s o f
t h e m i n d s , i nasmuch as it is i mpossi bl e to appl y to
t hem any calculation or measur e, since t here is n o obj ec-
tive worl d, correspondi ng to each of t hem separ at el y.
[Abhi s. aloka, MS. 250b. 6-8.] ^Wl TOf^T^R I . . .
(IV. 15c.)
[Gser. IV. 74a. 4-5.] hjug-yul-gyi rten
2
so-sor hes-pa
med-pas grans dan tshad-kyis gzal mi-nus-pas sems
tshad~med-pa de-ltar-ses-pa.
3
cognition of min.ds as n e t l i a b l e t o l o ca l i z a -
t i o n , since they possess no separate essence of their
own, nor is there any similarity by which they might be
characterized. From the standpoint cf Ultimate Reality
the mind (of a living being) is devoid of an essence
relating to the present and is thus essentially unreal.
At the sarnie time it has no connection with the past
and the future in the sense cf being an effect and a
cause respectively. From this point of view it is there-
fore likewise destitute of the character of a real object.
For this reason it cannot be the object of the three kinds
of vision, the ordinary *'eye of flesh" etc.
4
or of all the
1 Pane. III. 58b. 5-6.~^-sems yans zes-bya-bar yan-dag~pa-ji4ta-
ba-bzin-du rab-tu-mkhyen-to. Ast 263. 22264. 2
2 ==pravrtti~t)isaya-asraya.
3 Pane. III. 58a. 3-4.sems tshad-med ces-bya-bar yan~dag-pa
}i-lta~ba-bzin-dtx rab-tu-mkhy en-to. - Ast. 264. 7-9.~-
4 The other two being **the vision peculiar to the gods" which
is the result of previous virtuous deeds and "the vision of Analytic
Wisdom" (vaipakika-divya-caksuh and prajna-caksuh). The "eye of
flesh" has for its objects the separate, differentiated thing (pratiniyata-
vastu), the "vision of the gods" perceives or has the power of premoni-
378 ANALYSIS OF
five.
1
In such a sense (the mind of a living being) is an
imperceptible item that does not present itself (to the
different faculties of vision)- It is owing to this that (the
minds) are spoken of as something which c a n n o t b e
p o i n t e d t o o r l o c a l i z e d .
[Abhis. aloka, MS. 250b. 15-251b, ^
(IV. 15d.J
[Gser. IV. 74a. 6.] dpe med-pias-sam rah-gi-ho~bos
stoh-pas rnam-ses-sam sems
2
bstan-du-med-pa-la de-ltar
ses-pja.*
cognition of the i m p e r c e p t i b i l i t y of t h e
m i n d s , since they are devoid of a particular essence of
their own and are not amenable to any of the five special
faculties of vision of the Buddha.
The mind in the i m p u t e d a s p e ct
4
is imper-
ceptible inasmuch as it is devoid of the character of a thing
in itself
3
and consequently unreal. The mind in the
c a u s a l l y d e p e n d e n t a s p e ct
6
is unreal, in-
asmuch as there are no (actual) causes (that produce it.)
7
It is therefore something uncognizable.
tion of the death and birth of all the living beings (sarva-sattva-cyuty-
upapatti), and the "vision of Analytic Wisdom" is characterized by the
absence of constructive thought with regard to all the elements of
existerce (sawa-dharma-avikalpana)' Cf. above, under acavada
(Chapter I.).
1 I.e. including dharma-caksuh and buddha-caksuh also. Cf.
Ibid.
2 *'Consciousness or the mind.** This addition has been made
with regard to the word vijnana = rnam-ses which appears in the
Karika. citta = vijfiana.
3 Pane. III. 59b. 1-2.= A?*. 264. 20-265. 2.
p g
5 laksana-sunyatvena. This is the same as laksana-nihsva-
bhavata, cf. "Doctrine of Pr.-par.", pp. 93, 94.
6 paratantra=gan-dban.
1 This refers to utpatii-nihsvabhavata, cf. "Doctrine of Pr.-par."
p.. 94.
379
The mind in the u l t i m a t e a s p e c t
1
is devoid
of an absolute nature, in the sense that a real (separate)
essence of it does not exist. For this reason it cannot be
made an object of cognition. Each of these three forms
is (from the Empirical standpoint) put in connexion with
the three varieties of vision,, viz. that of Analytic Wisdom,
2
etc. But (from the standpoint of the Absolute, the minds)
cannot be representations amenable to any of the five
kinds of vision and are therefore imperceptible.
srfM-
3 3 V
(IV. 16a.)
[Gser. IV. 74b. 1.] ho-bo-hid med-paham de-bzin-
gsegs-pahi spy an lna~la Itar mi-snan-bas sems bltar~med-
pa-la de-ltar-ses-pa.
3
14 The Bodhisattva's knowledge about the Buddha' s
cognition of the minds " w i t h o p e n e d e y e s ' * and
w i t h s h u t e y e s . " The "opening of the eyes" is
the inclination of the mind towards its object in the sense
of affirmation. "Shutting the eyes" is the absence of
such an inclination towards an object and has the sense of
negation.
As regards the question.Does the Buddha exist after
death or dotes he not?we have
4
.
I parinispanna=zyons~grub. Cf. Bu-ston, Transl. Vol. II, p. 52,
note 346a.
2 prajna-caksuh. The other two meant here are : dharma-caksuh
and buddha-cak.suh.
3 Pane. III. 59b. 6-7.Rabhbyor gzan-yan de-bzin~gsegs-pa
dgra-bcom-pa yan~dag~par-rdzogs-pahi sans-rgyas-kyis ser-phyin zab-
mo~hdi-la brten-te. sems-can pha~rol dan gan-zag pha-rohgyi sems
bltar-med~pa~Ia bltar-med-pahi sems etc.Ast. 265. 4-6.
F cr f%r f
4 In both the Pane. (III. 60a. 3-4 sqq.) and Ast.'(268. 18-270.
20.) a long passage is devoted to these different incorrect points of
view which essentially refer to the existence of an individual Ego.
For all these passages in detail as well as the analysis of this subject
in the Gser. cf. Appendix.
380 ANALYSIS OF
1 T h e a f f i r m a t i o n s t a n d p o i n t ,
1
as that
of t h e S a m k h y a and similar systems, with regard to
the material group of elements and the rest. (According
to the Samkhyas etc. every individual as a unity continues
to exist after death).
2 T h e n e g a t i o n s t a n d p o i n t
2
of t h e
M a t e r i a l i s t s , viz., that (after death, an individual
existence) becomes totally annihilated and, consequently
does not exist anymore.
3 T h e c o n d i t i o n a l s t a n d p o i n t of the
D i g a m b a r a s etc. who admit both (the affirmation-
standpoint and the negation-standpoint) in saying that as,
on one side, the subject
3
that assumes such and such states
of existence is one, and as on the other the very states
themselves are different, (the individual after death) is to
be regarded as both existing and non-existing.
4 T h e in, d e f i n i t e s t a n d p o i n t of t h e
I n d i v i d u a l i s t s
4
whose views are founded upon a
double negation viz. that since the individual is something
unutterable, either as identical (with the five groups of
elements), or as differing (from them), it is neither existing,
nor non-existing.
From the standpoint of the Absolute these different
imputations cannot become originated, and, as they refer
to the Ego the existence of which is admitted from the in-
correct Empirical standpoint,
5
they have no foundation
whatsoever.
1 linminjita-vikalpa, 2 niminjita-vikalpa, 3 avasthair.
4 pudgala~Vadinah = gan-zag-tu-smra~ba. Cf. T a r k a j v a I *
Tg. MDO. XIX. 160a. 8~b. 1.lhag-ma gnas-mahi bu4a-sogs~pa sde-
pa Ina-ni gan-zag-tu-smra-ba yin-ie. gah-zag-ni phun-po~d
i
ag-
las de-nid dan-gzan-du brjod-du-med-pa dan rnam-par-ses-pd
drug-gis ses par-bya-ba hkhor-bar-gyur-pa yons-su gsal~bar-gyur~
pa yih-no zes-ze-roThe remai ni ng five s e c t s (of the
eighteen), t h e V a t s f p u t r l y a s and t he rest (i.e. V a t s I-
p u t r I y a s, t h e B h a d r a y a n i k a s , t h e S a m -
m i t l y a s , t h e D h a r m a g u p t a k a s , and t h e San>
k r a n t i v a d i n si are those t hat admi t t he reality of t he Individual.
They say that t h e I n d i v i d u a l i s s o m e t h i n g
i n - e x p r e s s i b l e bei ng neither identical with t he (5) groups of
el ement s, nor differing from t hem. It is to be cognized by t he 6
forms of consciousness, is that whi ch is subjected to Phenomenal
Existence (samsara), and its nature is to be made perfectly clear.-
Cf. S. Schayer, Kamalasila' s Kritik des Pudgal avada.
5 atathya~sami)rti = log-pahi \un-rdzob. It is the reverse of
tatha-sarnvrti or samyaiz-sarnvrti =yan-dag-pahi \un-rdzob,the
THE AkHISAMAYALAMKARA
381
: I [Ibid. 253a. 6-16.]
(IV. 16b.)
15 The Bodhisattva's knowledge about the Buddha's
cognition of the unreality of all these views i n t h e a s -
p e c t of t h e A b s o l u t e , through the intuition of
the latter as the true essence of the 5 groups of elements
etc. which are devoid of the character of Plurality. Indeed,
(they are unreal as separate entities through the fact of
their being relative), as it is accordingly said
2
:
T h a t w h i c h r e p r e s e n t s t h e P r i n c i -
p l e of R e l a t i v i t y
3
i s v i e w e d b y t h e e
(O B u d d h a ) a s t h e N o n - s u b s t a n t i a l i t y
of existence).
[Abhis. aloka, MS. 251a. 9-14.] ^^T^Rf R I
|| (IV. 16c, d.)
[Gser. IV. 78b. 2.] de yah phun lha de-bzih-nid
dan ma-nor-ba de-bzin-nid sogs spros-brdl-dit ses~pas
ba-sogs l^yan de~bzin~nid~1%yi rnam-par ses-pa,
A
correct empirical standpoint, according to which there is no Ego and
all elements are momentary.
1 Ad. Ast. 206. 7 sqq. sr^rfg- ^rpRf: <TC ^pndJTf^f
^q p j g ^r ^ a n d the following.
2 In Nagarjuna's L o k a t l t a-s t a v a , verse 20. (Ace. to
PateFs restoration in the 1HQ.,, vol. VIII. No, 2, p. 325.)
3 Alias : of Dependent Origination or Functional Interdepen-
dence (ptaiitya-samutpada).
4 Pane. I l l 61a. 7-b. 1 sc*q.=A?t 2i\. 1-3 s q q . ~ ^
14
3 '/ o
382 ANALYSIS OF THE ABHISAMAYALAMKARA 383
16 The Bodhi sat t va' s knowl edge about t h e B u d -
d h a ' s c o g n i t i o n o f t h e A b s o l u t e a n d
t Hi s t e a c h i n g . o f i t t o o t h e r s i n a c c o r -
d a n c e w i t h t h i s h i s c o g n i t i o n . (The
Buddha) demonst rat es t he Absol ut e whi ch per vades all
el ement s of existence in its uni que undifferentiated
na t ure. )
[Abhi s. I l oka, MS. 251a. 14-253b. 3.
1
]
I
q( 17a, b.)
[Gser. IV. 78b. 4-5.] de-bzin-gsegs-pas de-bzin-nid
Hogs-pa de ran-gis rtogs-pa~ltar gdul-bya gzan-la bstart cin
btags-paham hdogs-pa ses-pa.
2
T HE 16 VARIETIES OF COGNITION CHARACTERIZING THE
TRAINING IN THE OMNISCIENCE REGARDING
T HE PATH. KAR. IV. 18, 19.
D e f i n i t i o n o f t h e T r a i n i n g i n t h e
O m n i s c i e n c e r e g a r d i n g t h e P a t h v i e w -
e d f r o m t h e s t a n d p o i n t o f t h e v a r i e -
t i e s of c o g n i t i o n.It is t he Tr anscendent al
Intuition of t he Bodhisattva as charact eri zed by t he
forms of cognition peculiar to t he Omni sci ence in regard
t o t he Pat h, as t hose of Non-substantiality, Non-differen-
tiation,
3
et c.
nit wt
1 The order of the MS. is heie inverted.
2 Pane. III. 61b. 2-63a. 1-8. Ast 271. 10, .-rrsf f f
I The Samcaya (40a. 1-2) has with regard to
4-16 as follows :
3 These are included in the 34 aspects of cognition common to the
Buddha and the Bodhisattvas. Cf. table and "Doctrine of Pr.-par.",
p. 78, note.
[Don. 17a. 6.] stoh-hid rntshan-med-sogs lam~ses~
fyyi sGs-paht rnam-pa gan-run-bas kh.yad-par~du~byas~pa}).i
sems-dpahi ye-ses de hdir-bstan lam-ses-sbyor-bahi ses-
mtshan-gyi mtshan-hid.
C a s e f a l l i n g u n d e r t h e d e f i n i t i o n .
The Training of the Bodhisattva whose distinctive feature
is the exertion for the sake of others, and which has for
its aspects Non-substantiality, Non-differentiation, or any
of the other aspects relating to the Omniscience in regard
to the Path.
[Don. 17b. 1.] mtshan~gi gzan-don-gyi bya-dkuh-ba-
sogs sgrub-pahi lihyad~par~du byas sin stoh-hid mishan-
med-sogs lam-ses-i^yi mam-pa gan-rtvn-gi rnam~can~gyi
sems-dpahi sbyor-ba lta-bu.
[The 16 Varieties of Cognition characterizing the
Training in the Omniscience regarding the Path according
to the Abhis. aloi^d and the Gser.] Thereafter we have
the exposition of the varieties of cognition with respect to
the Omniscience in regard to the Path. (We have here as
follows): ,.,
1 The Bodhisattva's knowledge about t h e Bu d -
d h a ' s c o g n i t i o n of No n-s u b s t a n t i a l i t y ,
i.e., of the separate unreality of all elements of existence
from the point of view of their essence.
(IV. 18a.) " I
[Gser. IV. 79b. 5.] chos thams-cad ho-bos stoh-pa-
nid-du ses-pa.
1
2 The Bodhisattva's knowledge about t h e Bu d -
d h a's c o g n i t i o n o f No n-d i ff e r e n t i a t i o n,
i.e., of the unreality of the elements from the point of
view of their causes.
[Gser. IV. 79b. 5.] rgyuhi mtshan-ma med-p&r
ses~pa.
2
cognition of the unreality of the elements from the stand-
1 Pane. III. 63b. 3.lhah< bu-dag ses-rab-l^yi pha->rol*tu-phyin~
pa zab-mo hdi~ni ston-pa~nid~kyi mtshan-nid-do.Ast. 173. 1.
,1/ 'L
2 Pane. III. 63b. 3.lhaht bu-dag ses~rab~kyi pha-rol-tu-phyin-
pa zah~rno hdi-ni, mtshantnained-pahi rntshan-nid-do,
384 ANALYSIS OF
poi nt of their result, i nasmuch as i t i s n o t s o m e -
t h i n g r e a l l y d e s i r a b l e .
(IV. 18b.)
[Gser, IV. 79b. 5.] hbras~bu~la smon-par-byar med-
par ses-pa.
1
4 The Bpdhisattva's knowledge about the Buddha' s
cognition of t h e
4
e l e m e n t s a s n o t b e co m -
i n g o r i g i n a t e d a n e w according to the formula
of dependent origin/ation in the direct order.
# d # (IV. 18c.)
[Gser. IV. 80a. 1.] rten-hbrel lugs-hbyun-gP skye-ba
med-par (ses-pa) m*
cognition of the elements as n o t d i s a p p e a r i n g
in the reverse order of the members of the formula of
dependent origination. =wf^^q*fH I
[Gser. IV. 80a. 1.] lugs-bzlog-gi hgag-pa med-pm
(ses-pa).
5
6 The Bodhisattva's knowledge about the Buddha s
cognition of t h e a b s e n c e of d e f i l e m e n t
from the standpoint of the Absolute. =W^!RWfRr i
[Gser. IV, 80a. 1-2.] rtsa-baiti sogs-pa zes-bya-bahi
sgras bsdus-pa
6
dri-mahi bdag-nid kun-nas-nori-mons-pa
med-par (ses-pa) J
1 Ibid. 63b. 3-4.lhahi bu-dag ses-rab-kyi pha-rol-tu-phyin-pa
zabtno hdi-ni &mon-pa-med-pahi mtshan-nid-do.The Ast. (273. 2.)
has with regard to hksanas 2 and
2 The pada refers to this (ciksana as well as to the following seven
(ending with )
3 =at%uloma. Cf. below, Kar. V. 23.
4 Pane. III. 63b. 4-5.lhahi bu-dag ses-rab-kyi pha-rol-iu~phyin*
pa zab-mo hdi-ni s^tfe-ba-tned pahi mtshan-nid-do.Ast, 273. 3.-
5 Pane. III. 63b. 5.- lhahi bu-dag. hgag-pa-med-pahi
mishan-nid~do.--As\, 273. 3.wf^Rl"^ fftf...
6 Included in the word adi in Kar. IV 18.c.
7 Pane. III. 63b. 5.lhahi hu-dag,...,....non~mons-pa~med~pahi
mtshannid^do.Ast. 273. 3. WW ff%...
7 The Bodhi sat t va' s knowl edge about t he Buddha' s
cognition o f t h e u n r e a l i t y o f t h e p u r i -
f y i n g e l e m e n t s , from t he same st andpoi nt .
[Gser. IV. 80a. 2.] dri-ma dah-brahbahi mam-par-
byafi-pa med-par (ses-pa),
1
8 T h e Bo d h i s a t t v a ' s k n o wl e d g e a b o u t t h e B u d d h a ' s
cogni t i on o f t h e u n r e a l i t y , t h e a b s e n c e o f
t h e o b j e c t s t h a t a r e t o b e a c c e p t e d o r
r e j e c t e d . =^r^TTffR I
[Gser. IV. 80a. 2.] spah-blan-gi dfios-po med-par
(ses-pa).
2
[Abhis. aloka, MS. 254b. 13-15.] ^^TftfJlTTT
I
3
9 Th e Bodhi sat t va' s knowl edge about t he Buddha' s
cognition o f t h e e s s e n c e o f N i r v a n a .
[Abhi s. aloka, MS. 254b. 15.]
[Gser. IV. 80a. 2.] mya-fian-las-hdas-pahi ho-bo-hid
ies-pa.
5
cognition o f t h e e l e m e n t s a s h a v i n g n o
s e p a r a t e f o u n d a t i o n , s i n c e t h e y a r e
a l l m e r g e d i n t h e A b s o l u t e .
[Abhi s. al oka, MS. 254b, 15-16.]
[Gser. IV. 80a. 2.] chos-dbyihs-fyyi no-bos gnas-pahi
rten-med-par (ses-pa).
7
1 Pane. III. 63-b. 5-6.lhahi bu-dag v,..rnam-par-byan-ha-
med-pahi mtshan-nid do.Ast. 273. 3-4.
2 Pane. III. 63b. 6.Ihahi-bu-dag dnos-po-med-pahi
mtshan-nid-do.Asf. 273. 4.WWW ff%...
3 This is a summary indication of the first eight lak?anas which
are directly mentioned in the Sutras.
4 Ast. 273. 4.
5 Pane. III. 63b. 6-7.no-bo-nid med-pahi mtshan-nid-do (sic I)
6 Ast. 273. 4.
7 Pane. III. 63b. 7,lhahi budag mi-gnas-pahi mtshan-
nid-do,
386 ANALYSIS OF
cognition of t h e e l e m e n t s a s a n a l o g o u s
t o s p a c e (through their separate unreality).
[Abhis. aloka, MS. 254b. 16255a. i.]
[Gser. IV. 80a. 3.] de~dag~k.yan dper-na nam-mkhahi
mtshan-hid-dam nan-tshul ji4ta~ba de-ltar ses-pa.
2
cognition of t h e A b s o l u t e a s n o t b e i n g
t h e p l a c e of t u r m o i l o r a s s o m e t h i n g
t o b e s h u n n e d .
[Abhis. aloka, MS, 255a. 5.J ^ ^ # 1 ^ ? " ^ l=^W?TPn
% I (IV. 18d.)
[Gser. IV. 80a. 6.] chos-fiid mam-par-hkhrug-paham
dor-ba med-par ses-pa.
6
cognition of t h e A b s o l u t e a s n o t b e i n g
p r o d u c e d b y c a u s e s a n d c o n d i t i o n s .
[Abhis. aloka, MS. 255a. 9.] W^Rf FT l=3l*M5ft
(IV. 19a.)
[Gser. IV. 80b. 1.] chos-nid rgyu-rkye,n-gyis hdu~
mi-byed-pa ste hdu-byed-pa med-par ses~pa.
1
cognition of t h e a b s e n c e of a n y co n s -
t r u c t i v e t h o u g h t i n r e g a r d t o t h e
A b s o l u t e which is not liable to any verbal designa
tion whatsoever.
1 Ast. 273. 4.
2 Pane. III. 63b. 7-B.lhGhi bu-dag nam-mkhahi mtshan
nid-do.
3 Pane. III. 64a. 1.lhahi bu-dag mtahan-nid de-dag~ni lha
dan. mi dan. lha-ma-gin-du bcas-pahi hjig-rienrgyis gzan-du-bya-
bar-mi-nus-so. = Ast. 273. 10-12. i gj p ^ MNf N ^
iic. III. 64a. 3-B.lhahi bu-dag mtahan-nid de-dag-ni gztigs-
byas-pa mayin-no etc- etc. up to mam-pa thams-cad~mkhyen~
bar-gyis hdus-byas-pa mayin-no.Ast. 273. 13, 14.
4 Paiic
kyis hdus-byas-pa mayin-no etc
pa~nid-kyi bar-gyis hdus-byas-pa
^(IV. 19a.)
[Gser. IV. 80b. 2.] chos-nid de hgar yan~gdags-par*
bya-ba ma-yin-pas rnam~par~mi-rtog~par ses-pa.
1
15 The Bodhisattva's knowledge of the Buddha's
power of demonstrating t h e v a r i o u s ch a r a c-
t e r i s t i c s of the elements, after having cog-
nized them in their true form.
[Abhis. aloka, MS. 255a. 15.] SF%i Rl =3% (IV. 19b,)
[Gser. IV. 80b. 3-4.] de-bzin-gsegs-pas ches-mams-
kyi mishan-hid de ji4tar-gnas~pa~liar mkhyen-nas mtshan-
nid-kyi rab-tu-dbye-ba bstan-par ses-pa.
2
cognition of t h e a b s e n c e of a l l i n d i v i -
d u a l c h a r a c t e r i s t i c s o r e s s e n c e s from
the standpoint of Ultimate Reality.
[Abhis. aloka, 255b. 4-5.]
[Gser. IV. 80b. 4.] don-dam-par mtshan-nid thorns-
cad med-par ses-paho* *
T HE 16 VARIETIES OF COGNITION CHARACTERISING THE
TRAINING FOR THE ATTAINMENT OF THE OMNISCIENCE OF THE
BUDDHA IN REGARD TO ALL THE ASPECTS OF EXISTENCE.
Kar. IV. 20-22.
D e f i n i t i o n o f t h e T r a i n i n g f o r t h e
a t t a i n m e n t o f t h e O m n i s c i e n c e o f t h e
1 Pane. III. 64b. 1-2.lhahi bu-dag la-la-zig hdi~shfld-du. nam~
mftfiahi mtshan~nid gan yin-zes zer-na. ci de yah-dag-par smra-bas,
yan-dag-par $mra~ba yin-nam etc.Ast. 273. 14-16.- ^
2 Paiic. III. 64b. 6-65a 2 sqq.mnon~par-rdzogs~par~sans~rgyas->
nas kyan mtshan-nid thams-cad rab-tu-dbye-ba mdzad-do.Having
a t t a i n e d t h e P e r f e c t S u p r e m e E n l i g h t e n m e n t , t h e B u d d h a
s h o w s a l l t h e c h a r a c t e r i s t i c f e a t u r e s ( o f t h e
e l e m e n t s ) i n t h e i r v a r i e t y , e t c .
3 Ibid. 65a. 4-5 sqq.lhahi bu-dag gzugs-ni gzig-tu-ruh-bahx
mtahan-did-de. de-ni de-bzin-gsegs-pas mtsh,qfi"n(d-med-par mApn-
par-rdzogs-pat sahs-rgyas-so,Q Devaputras, Matter is possessed of the
essence of destructibility (noticegzig-tu-run-ba^-~the fact of being
liable to destruction. Cf. rupyate badhyate.
388 ANALYSIS Of
B u d d h a v i e w e d f r o m t h e s t a n d p o i n t
o f t h e v a r i e t i e s o f c o g n i t i o n w h i c h
c h a r a c t e r i z e i t.It is t he Tr anscendent al intui-
tion of t he Bodhi sat t va whi ch has for its objects t he
aspect s relating to t he Omni sci ence of t he Buddha, as t he
fact of t he Buddha' s enjoying a blissful exi st ence in this life
et c.
[Don. 17b. 4-5.] de-bzih-gsegs-pa-nidkyis mthoh
chos-la bder~gnas
l
~sogs rnam~mfzhyen~gyi rnarn-pa gah-
ruh-la dmigs-pahi rnam-can-gyi sems-dpahi ye-ses de,
rnamrmkhyen-sbyor-bahi lam-ses-sbyor-bohi mtshan-nid.
[ The 16 Vari et i es of Cognition charact eri zi ng t he
Trai ni ng in t he Omni sci ence of t he Buddha accordi ng to
t he Abhis. aloka and t he Gser. ]
Ther eaft er we have t he exposi t i on of t he charact eri s-
tics of cognition referring t o t he Omni sci ence of t he
Buddha in regard t o all t he aspect s of exi st ence.
We have here :
1 The Bodhi sat t va' s knowl edge of t h e f a c t o f
t h e B u d d h a ' s e n j o y i n g a b l i s s f u l
e x i s t e n c e i n t h i s l i f e , this bei ng a result of
h i s h a v i n g t a k e n r e c o u r s e t o t h e
C l i m a x of. W i s d o m . The latter is to be under-
st ood her e as t he cause of Buddhahood, viz. as t he medi -
tative training for t he at t ai nment of t he Omni sci ence of
t he Buddha.
[Abhi s. al oka, MS. 255b. 15256a. 1-2.]
(IV. 20a.)
[Gser. IV. 81b. 1-2. de-bzin-gsegs-pa de~ni ran-nid-
kyi rgyuhi chos mam-mkhyen-gyi sbyur-bahi yum-la
mnon-par~brte,n-nas mthon-chos4a b de-bar-gnas-rpa ses-
pa.
2
2 The Bodhi sat t va' s knowl edge of t he necessity of
t h e B u d d h a ' s p a y i n g r e v e r e n c e t o
t h e C l i m a x o f W i s d o m when t he Doct ri ne of
1 ==:dr$ia-dharma~sulzha~i)ihara:.
2 Pane. III. 66a. 3-5.de-bzin-gsegs-pa dgra-bcom-pa yan-dag-
Par-rdzogS-pahi sans-rgyas-ni hdi-lta ste. ses-rab-kyi pha-roUtu-phyin-
pahi chos hdi-la brten cih tnam-par-spyod-do = Ast. 274. 10-12.
etc.
the latter is expounded, by erecting with his own hands a
preacher's seat, a throne etc.
(IV. 20b.)
[Gser. IV. 81b. 3] yum sion-pa-na fiid-kyis. gdan
dan Jihri bsams-pa-sogs mdzad~nas gus-par-bya-bar ses-
pa.
1
3 The knowl edge of t he necessity o if m a k i n g
F r a j n a-p a r a m i t a t h e o b j e c t o f h i g h~
e s t d e v o t i o n b y a c t u a l l y r e a l i z i n g
t h e p r e c e p t s .
[Abhi s. al oka, MS. 256a. 5.] J J ^Rfpf I = 3 ^ 3
(IV. 20c.)
[Gser. IV. 81b. 3.] bkah hsgrub-par-bya-ba-nid-du
bkpr-bas bla-mar-bya-bat ses-pa.
2
4 The knowl edge o f m a k i n g i t a n o b j e c t
o f r e j o i c i n g by speaki ng of its meri t s, et c.
[Abhi s. al oka, MS. 256a. 5.] ^ T R ^ R l=3!FRFit ^
(IV. 20c.)
[Gser. IV. 81b. 3-4.] yon-tan brjod~pa~la-sogs~pas
mfies-par-bya-bar ses-pa.
A
5 The knowl edge of t he necessity o f a r e l i -
g i o u s w o r s h i p o f P r a j r i a-p a r a m i t a , by
offering preci ous flowers, et c.
[Abhi s. al oka, MS. 256a. 5] 15TfW l =^J Sn( I V. 20d.)
[Gser. I V. 81b. 4.] rin-po-chehi me-tog gtor-ba~
s&gs-fayis yum de-la mchod-par-byQ-bcir ses~pa.
L
I Pane. III. 66a. 5^chos de-la rim-gror mdzad Ast. 274.
15, 16.5RlNRR?t%|T 1*1% VWm
V
T#WT ^f% ^RFRIT SFf^
O S u b h u t i , t l i i s C l i m a x o f W i s d o m ( t hi s
Gnosi s) i s t h e A b s o l u t e E s s e n c e o f ' t h e e l e -
m e n t s . The r e f or e t he Ta t h a g a t a s , t h e Ar h a t s , t he Per fect Su p r e me
Bu d d h a s p a y t h e i r r e v e r e n c e t o i t , Pr a j na - pa r a mi t a
as r ever ed by t h e Bu d d h a s is t o b e under s t ood in t he di r ect a n d
abs ol ut e s ens e, vi z. as t h e p u r e m o n i s t i c s p i r i t u a l
p r i n c i p l e . Cf. ' ' Do ct r i n e of Pr . - par *'
5
p p . 7, 4 5.
2 Pane. III. 66a. 5 sqq.~~Ast. 274. 1 6 . f f ^
3 Ast. 274. 1 6 . f ^
4 Ibid. 274. 1 7 , -
15
390 ANALYSIS OF
6 The Bodhisattvas knowledge about the Buddha' s
cognition of a l l t h e e l e m e n t s a s n o t b e i n g
p r o d u c e d b y a c r e a t i v e a g e n t , and conse-
quently of the unreality oB the said acts of reverence etc.
from the standpoint of the Absolute; indeed, in the aspect
of the latter there is nothing appearing and disappearing
and (all separate entities) are devoid of any individual
essence of their own.
[Abhis. aloka, MS. 256a. 14.] SlfSRiSH l =3*^3*Th
(IV. 20d.)
[Gser. IV. 82a. 1.] de-^ho-nar sfyye-hjig dan ran-
gi-no-bos ston-pas gus-par-bya-ba sogs de-ltar hyed-pa-
med'pci-hid ses-pa.
1
p o w e r of p e n e t r a t i n g i n t o t h e
e s s e n c e of a l l t h e d i f f e r e n t o b j e ct s
2
without any impediments whatsoever.
[Abhis. aloka, MS. 256b. l.]*r!wT!FT l ^ l l f f e ^ R
(IV. 2Ia.)
[Gser. IV. 82a. 2.] yul thams-cad-du thogs-med~du
hjug-paham hgro-ba se$~pa.
3
8 The Bodhisattva's knowledge of the Buddha*s
power of demonstrating the essence of Matter and of the
other elements of existence w h i c h a r e i m p e r -
c e p t i b l e f r o m t h e s t a n d p o i n t of t h e
A b s o l u t e , so that it can become an object of know-
ledge in the aspect of Empirical Reality.
[Abhis. aloka, MS. 256b. 12-13.] ^m#^T=WH l=
(IV. 21b.)
1 Pane. III. 66b. 3-4.Rab-hbyor gzan-yan de-bzin-gsegs-pas
chos thams-cad mtshan-ma-med~pa-la brien-te, byed-pa-po med~pahi-
phyir. chos thamB-cad ma-byas-par mnon-par-rdzogs*par sans-rgyas-
to.~As*. 275. 4 - 5 . . ^ )
etc.
2 Or : "of going to all the different lands."
3 Pane. Ill, 66b, 5-6.
1
Rab-hbyor gzan-yan seB-rab-kjyi pha-
fol~tu~phyin~pa~ba-brten-te. de-bzin-gsegs-pa dgra-bcom-pa yan-dag-
par-rdzogs-pahi sans-rgyas-kyi ye-ses byas~pa~med~pa. chos thams-
cad-la hjug-pa-medpahi brdas hjug s*e,Ast. 275. 7-8.
, [Gser. IV. 82a. 3.] gzugs-sogs-kyi don de-hho-nar
ma-mthon-ba-nid tha-snad-du de~kho~na mthon-bar ston*
par mdzad-pa ses-pa.
1
cognition of t h e P h e n o m e n a l Wo r l d , of
t h e 5 g r o u p s of e l e m e n t s e t c. i n t h e
a s p e c t of u n i v e r s a l No n-s u b s t a n t i a 1-
i t jjr (and Relativity).
[Abhis. aloka, MS. 257a. 34. ] # ^ ^ f ^ T ^ T WT ^ = ^ ^ 3 v
^rarerc...(iv. 2ic.)
[Gser. IV. 82a. 4.] phun lna~sogs~kyi hjig-rten ston-
pa-fiid~]$t/i rnam-pa-can-du ses-pa.
2
10 The Bodhisattva's knowledge of the fact of the
Buddha's t e a c h i n g a b o u t t h i s No n-s u b s-
t a n t i a l i t y of t h e P h e n o m e n a l W o r l d
to the converts whom he has assembled.
[Abhis. aloka, MS, 257a. 4-5.] ^ W ^ f R 1=
^ ^ (IV. 21d.)
[Gser. IV. 82a. 4-5.] gdul~bya~hkhor~du bsdus-pa-
la hjig-rten de ran-gir no~bos stoh-pa-nid-du brjod-pa ses~
pa>
power of m a k i n g k n o w n t h i s No n-s u b s-
t a n t i a l i t y of t h e P h e n o m e n a l W o r l d
to a convert who has attained maturity.
[Abhis. aloka, MS. 257a. 5-6.] ^ W ^ T i F ^ f R 1=
OTTO (IV. 21d.)
1 Pane. III. 67a. 8-b. 7.Rab-hbyor nam gzugs-la dmigs-pahi
rnam-par-ies-pa mi-hbyun-bahi tshe gzugs mthon-ba med-pahi-
phyir ston-paho.~-Ast. 275. 22.
Samcaya, 41b. 1-2.
2 Pane. III. 67b. 8.hjig-rien ci stoh Ast. 276. 13.
3 Pane. III. 67b. 8.phun~po lha ston-no zes-bya~bar hjig-
tten-du brjod-do.Ast 276. 14.ff
392 ANALYSIS OF
[Gser. IV. 82a. 5.] rgyttd-smin-pahi gdul-bya-la
hjig-rten de stoh-pa-nid-du ses-par mdzad-pa ses-pa.
1
power of d i r e ct l y s h o w i n g , (i.e. presenting
before the perceptive faculty) of the convert who has
attained Salvation the said Non-substantiality of the
Phenomenal World.
[Abhis. aloka, MS. 257a. 6-7.] # ^ ^ ^ ^ ? R 1=
[Gser. IV. 82a. 5-6.] mam-par-grol-bahi gdul-byaAa
hjig-rten de stoh-pa-hid-du mnon-sum-du mthoh-bar-
mdzad-pa ses-pa.
2
[Abhis. aloka, MS. 257a. 7-9.'] Sc^nft ftfW
13 The Bodhisattva's knowledge of the Buddha' s
power of demonstrating the true essence of the 5 groups
of elements as i n a c c e s s i b l e t o d i s c u r s i v e
c o g n i t i o n , since it cannot be an object of (ordinary
human) knowledge.
[Abhis. aloka, MS. 257a. 12.] wf^^TTfH l=3?f%n?|...
(IV. 22a.)
[Gser. IV. 83a. 1-2.] phttn Inahi de-hho-na-nid rtcgs-
pahi spyod-yul-las hdas-pais bsam-gyis mi-hhyab-pa-hid-
du ston-par ses-pa.
s
power o f d e m o n s t r a t i n g t h e t r u e
e s s e n c e o f t h e e l e m e n t s a s t h e Q u i e -
s c e n c e o f a l l P l u r a l i t y .
[ Abhi s. al oka, MS, 257a. 13.] J
(IV. 22a.)
1 Pane. III. 68a. 7.hjig-rten-ston zes-bya-bar ses-par-byed-
de.Ast. 276. \4.
2 Pane. III. 68a 8.hjig-rten phun-po ston zes-bya-bar-ston
to.Ast. 276. 14.
3 Pane. III. 68b. 5-7.Rabhbyor gzan-yan ses~rab-kyi pha-rol-
tu~phyin pa-ni de-bzin-gsegs~pa-la hjig-rten bsam-gyis-mi~\hyab ces-
bya-bdr ston~to. jiltar hjig-rten bsa.m-gyis-mi-\hyab ces-bya-bar ston
ce-na, phuh-pohi hjig-rten bsam~gyis-mi-1zhyab ces-bya-bar ston-to.
Ast 276. 14-15.-5% # # $ 1 W: - -
[Gser, I V. 83a. 2-3.] phuh lhahi chos-nid spros-pa
thams~cad zi-ba-nid-du
1
ston-par ses-pa.
2
15 The Bodhi sat t va' s knowl edge a b o u t t h e
a n n i h i l a t i o n o f P h e n o m e n a l L i f e , i. e.
o f t h e 5 g r o u p s o f e l e m e n t s i n f l u e n c -
e d b y d e f i l i n g a g e n c i e s , by t he Buddha.
[Abhis. 5loka, MS, 257a. 13.] Mw?IT*=#$-fftftfa]
m
(IV. 22b.)
[Gser. IV. 83a. 3.] yul hjig-rten zag-bcas-J^yi phuh-po
Ina hgO'g-pa ses-pa.
4
e x t i r p a t i o n o f s u b j e c t i v e i d e a s i n r e -
g a r d t o t h e P h e n o m e n a l W o r l d , viz. t hat
t he 5 groups of el ement s ar e somet hi ng to be accept ed or
rej ect ed, et c.
[Abhis. aloka, MS. 257a. 15.] (#fi) tffrrfMfalTR =
tfinftttfa *r (iv. 22b.)
[Gser. IV. 83a. 4.] yul-can phuh-lha-la blah-dor-ram
hjig-rten pha-rol-dan tshu-rol-gyi hdu-ses
5
hgeg-par ses-
paho.
6
Such do we know to be the 16 varieties of cognition
which are associated with the Omniscience (i.e. the
Gnosis) of the Buddha in regard to all the aspects of
existence.
[Abhis. aloka, MS. 257a. 15-b. 1.] ^
T HE 16 CHARACTERISTICS REPRESENTING THE POI NTS OF
SUPERIORITY OF THE MAHAYAMSTIC PATH ^ t e ^ f r o ^ ^ T f a
= khtiad-mtshan bcu-drug. Kar. IV. 23-26.
D e f i n i t i o n o f t h e B o d h i s a t t v a ' s
T r a i n i n g v i e w e d f r o m t h e s t a n d p o i n t
| =sart)a-prapanca-santata or sarva-prapanca-upasama. Cf.
Nagarjuna's Salutation to the Mula-madhyamika, Mand-up, 7. and
Gaudapada.
2 Pane. III. 69a. 8-b. 1.de~bzin-gegs-pa-la hjig-rten zi zes*
bya-bar ston4e.Ast. 276. 15.
# #
3 fjpj-ff^j- refers t o both ^cf: and
4 Pane. III. 6%.2.Ast. 276. 15.
5 "The idea of the reality of this and the other world.**
6 Pane. III. 6%. 4-5.ci-nas-lzyan hjig-rten hdihi hdu-ses-
394 ANALYSIS OF
of i t s b e i n g s u p e r i o r t o t h a t of t h e
H i n a y a n i s t s.It is the Transcendental Intuition
characterized by (the cognition of Buddhahood or the
Absolute) as inaccessible to discursive cognition, etc.
[Don. 18a. 4-5.] bsam~mj~khyab~$ogs khy
a
d-par-du-
byas-pahi sems-dpahi ye-ses de. sems-dpahi sbyor-bahi
k.hyad-par zugs-pahi mtshan\-nid.
C a s e f a l l i n g u n d e r t h e d e f i n i t i o n.
The 16 varieties of the essence of the Bodhisattva's Train-
ing which are the characterized part.
[Ibi d. ] mtshan-gzi no-ho-fiid-kyi sbyor-ba bcu-drug
lia-bu.
Th e distinction is to be vi ewed her e from t he st and-
poi nt of t h e s u p e r i o r i t y o f t h e B o d h i -
s a t t v a'% T r a i n i n g t o t h a t o f t h e H i n a y a -
n i s t s.
[Ibid. 18a. 5-6.] theg-dman-gyi sbyor-ba-las khyad-
par-du-hphags-paham khyad-zugs-pa mtshon-pa de hhyad-
par-gyis mtshon-tshul yin.
GENERAL CHARACTERISTICS OF THE POINTS OF SUPERI-
ORITY ACC. TO THE Abhis. aloka. Kar. IV. 23.
(The modes of the Bodhisattva's Training) have i n a
g e n e r a l f o r mi been characterized by t h e a s -
p e c t s of c o g n i t i o n . It is now necessary to know
t h e s p e c i a l d i s t i n c t i v e c h a r a c t e r i s -
t i cs (or otherwise the paints of superiority distinguish-
ing the modes of the Bodhisattva's Training from; those
peculiar to the Training of the Hinayanist). For this
reason we have, directly after the characteristics of cog-
nition, an exposition of the special characteristics or points
of superiority.
Now we have t h e 16 m o m e n t s (of the Maha-
yanistic Path of Illumination), viz. the varieties of P e r-
s e v e r a n e e
1
and R e s u l t i n g C o g n i t i o n of
t h e D o c t r i n e , and the i n t r o s p e c t i v e
f o r m s
2
These all (as we know) have for their objects
Phenomenal Existence and the other (three) Principles of
the Saint and are characterized by the intuition of t h e
i n c o n c e i v a b l e c h a r a c t e r of t h e A b s o -
l u t e , of the fact of its being i n c o m p a r a b l e , etc.
suhan mi-hgyur-la. hjig-rten pharol-gyi hdu-sessuhan mi-hgyur-
ba de-ltar ston-te.
1 t^santi= bzod-pa.
2 anvaya~jnana~ k.santi and anvaya-jnana.
These 16 moments of cognition are the said points of
superiority (distinguishing the Bodhisattva's Path from that
of the Hmayanists). Owing to them, the Path of the
Bodhisattva
1
draws near to the Ultimate Aim which is
Buddhahood etc.
i... "
/
[Sphuf. 55b. 6-56a. 3.]...spyihi no~bo>-nid~du brjod-nas.
ses-pahii mam-pas yons-su-bcad-pa-mams-kyi khynd-par
ses-par-byctrba yin-pas ses-pahi mtshan-md-kyi hoig-tu
khyad-par-gyi mtshan-nid. bsGm-gyis mi-khyctb-pa dan.
mi-mnam-pa-la-s-ogs-pahi k}\yad~par~gyi& kjhyad-par-du~
hyas-pahi sdug-bsnal-la-sogs-pahi bdenrpahi ytil-can chos
dan rjes-su-ses-pahi bzod-pa dan ses-pahi mtshari-nid bcu-
drug-gis larn-ses-pa-nid-la-sogs-pahi sbyor-ba-dag mtshon-
pas-na
2
khyad-par-gyi mtshan-nid yin-no.
The 16 varieties ar e as follows :
1 P e r s e v e r a n c e i n t h e c o g n i t i o n o f
t h e D o c t r i n e c o n c e r n i n g P h e n o m e n a l
E x i s t e n c e . <$:^T ^^TfTT^lf^W' =sdug-bsnal-la chos-ses-
pahi bzod-pa.
The cognition of the Absolute Essence underlying the
elements of Phenomenal Existence as being inaccessible
to (ordinary human) thought, since it is the cause of the
four kinds of Divine Wisdom of the Buddha
3
and cannot
be made an object of analysis.
# fAbhis. aloka, MS. 258a. 10.]
...(IV. 24a.)
I More precisely . * prajna-paramita viewed in the sense of the
Path.
3 The Wisdom resembling a mirror (adarsa~jnana=me~lon-*lto~
buhi ye-ses), the Wisdom cognizing the equality of oneself and
other living beings in the sense of being possessed of the unique
element of Buddhahood (samata-jfiana=:mnam-md ye-ses), the Dis-
criminative Wisdom (pratyavek.sana-jnanaso~sor-rtog-pahi ye~ses)f
and the Wisdom acting for the sake of others (\rtya-anusthana~
jnana~bya-ba sgrub-pahi yes-ses).
396
ANALYSIS OF
[Gser. IV. 85a. 4-5.] sans~rgyas~kyi ye~ses bzihi rgyu-
byed cin rtog-gehi yut-las~hda\s~paht bsam-gyis mi~khyab~
pa.
1
2 R e s u l t i n g C o g n i t i o n o f t h e D o c -
t r i n e c o n c e r n i n g P h e n o m e n a l E x i s -
t e n c e.jfiif SRTlfH
:
=s
;
dug-bsh.al4a chos-ses-pa.
The cognition of the same Absolute Essence as being
u n e q u a l l e d , since there is nothing with which it
might be compared.
^ W f f # n i =3? cp^ (IV. 24a.)
[Gser. IV. 85a. 5.] dpe-zlar-rufi-bahi mtshitr\s->pa-med
pas mi-mham-pa-nid.
2
3 Perseverance in the Introspective Cognition con
cerning Phenomenal Existence.
bsftal-la rJGssu~se8''pahi bzod-pa.
j p p
Th e cognition of t he said essence as l i m i t l e s s
through t he impossibility of appl yi ng to it any measure
what soever.
: 1=%F...(IV. 24a.)
[Gser. IV. 85a. 5.] de~kho~nar tshad-mas gzal-ba-las
yan~dag-par~hdas-pa.
3
4 R e s u l t i n g I n t r o s p e c t i v e C o g n i -
t i o n , c o n c e r n i n g P h e n o m e n a l E x i s -
t e n c e .
^ rjes~su~ses-pa.
The cognition of the elements in the aspect of this
essence as i n n u m e r a b l e , as they cannot be counted
by numbers that are expressed by words etc.
ft feft
1
(IV.
1 Pane. III. 6%, 6.bcom-ldan-hdm ser-phyin hdi-ni don
bsam-gyis mi-Jihyab-pahi slad-du ixe-bar gnasso.Ast. 277. 4.
2 Pane. III. 69b. 6.bcom-ldan-hdas ser-phyin hdi-ni don
dpag~tu-ma-mchhis-pahi slad-du ne-bat-^nas-so.Ast. 277. 4.
3 Pane. III. 69b. 7.bcom-ldcn-hdas ser-phyin hdini don gzal-
dn ma-mchispahi slad-du ne~bar~gnas-so.Ast, 277. 4.
397
[Gser. IV. 85a. 5-6.] sgras-brjod-pa-sogs-l^yi grahs*
k.yis bgran-ba-las yah-dag-par-hdas-pahi sdug-bsnal bit
rtogs-pa.
1
[Abhis. aloka, MS. 258a. 3-5.] ^
5 P e r s e v e r a n c e i n t h e C o g n i t i o n o f
D o c t r i n e c o n c e r n i n g t h e P r i n c i p l e o f
t h e O r i g i n . ^TJJ^ WfTR^Tf-cf: =kun~hbyuh~la chos-
ses-pahi bzod-pa.
The cognition of the Absolute Essence underlying the
elements relating to the Principle of the Origin a s i n-
c l u d i n g t h e v i r t u o u s p r o p e r t i e s of a l l
t h e d i f f e r e n t k i n d s of S a i n t s , beginning
with the ^ravaka and ending with the Buddha, these
virtuous properties being viewed as referring to the
removal (of defilement) and the cognition (of the Truth).
S (IV. 24c.)
[Gser. IV. 85b. 2-3.] nan~thos~nas sans-rgyas-ktji bar
hphags-pahi gan-zag thams-cad^kyi spahs-rtogs yon-tan
thams-cad sdiid-pa.
2
t r i n e , c o n c e r n i n g t h e P r i n c p l e o f t h e
O r i g i n . ^3Jîj spPfsTR ^k
u
n~hbyuh~!ci chos-ses-pa.
The knowl edge of t he Absol ut e Essence of t he said
el ement s a s a c c e s s i b l e t o t h e c o g n i t i o n
o f t h e w i s e , i. e. of persons endowed with special
faculties.
[Abhi s, al oka, MS. 261a. 4-5.] g
M] ? (IV. 24d.)
[Don. 18b. 2.] mkhcts-pas ses-par-bya-bahi de.
3
1 Pane. III. 69b. 7.hcom-ldan-hdas ser-phyin hdi-ni mi-ninam-
pi dan mnam-pahi slad-du ne-har-gnas-so,Ast. 277. 4, 5.
^
N o t k e the ahsence of
ans-su-ma-mchis-pa) in the Pane.
2 Pane. III. 70b. 7 sqq. Ast. 281. 1. aqq. .
3 Paiic. III. 75a. 2.~bcom.ldan~hdas ser-phyin hdi-ni zab-cifo
blta-dkah-la. rtogs-pa-dkah-ba-ste mi-brtag-pa. brtag-pahi spyod-yul
ma~lags-pa zi zin phra-la mk.has-pa dan. byan~ha dctn. yid-gsalbaa
htshal-bar-bgyi-haho.CompaYe Uttaratafntra, Transl. pp. 131, 132,
1 3 3 . '
;
"'
! ;
;
16
398 ANALYSIS OF
7 P e r s e v e r a n c e i n t h e I n t r o s p e c -
t i v e C o g n i t i o n c o n c e r n i n g t h e P r i n -
c i p l e o f t h e O r i g i n . ^ g ^ S ^ p j f R ^ T f ^ =kun*
hbyuh-la rjes-su-ses-pahi bzod-pa.
The knowledge of the Mahayanist cognized as being
greatly superior to the intuition peculiar to the ^ravakas
and Pratyekabuddhas, and as having nothing in common
with (this Hinayanistic knowledge).
[Abhis. aloka, MS. 261a. 11-12.] ^T^WmMs F[ : ]
(W&) ^^W$mt^[
:
l^WKm& M (IV. 24d.)
[ Don. 18b. 2. ] nan-rah dan thun-moh ma yin-pahi de.
1
8 R e s u l t i n g I n t r o s p e c t i v e C o g n i -
t i o n c o n c e r n i n g t h e P r i n c i p l e o f t h e
Or i g i n . ^g ^S^^f R = kun-hhyuh-la rjes-su-ses-pa.
The cogni t i on of t he Bodhisattva known as bei ng
m o r e s p e e d y t h a n t h a t o f t h e H i n a y a -
n i s t s.
[Abhi s. al oka, MS. 261b. 2-
[:]=%*!...(IV. 25a.)
[Don. 18b. 2.] nan-rah-las myur-bahi ses-pahi de.
2
9 . P e r s e v e r a n c e i n t h e C o g n i t i o n o f
t h e D o c t r i n e c o n c e r n i n g E x t i n c t i o n
f^-sj- sjTTffR^TTf^P = hgog-pa-la chos-ses-pahi bzod-pa.
T h e co g n i t i o n of t h e A b s o l u t e a s n o t b e i n g
l i a b l e t o l o s s o r i n c r e a s e .
[ Ab h i s . a l o k a , MS . 261 b . 5- 6 . ]
( I V. 2 5 a )
[Don. 18b. 2-3.] hgog-bden-la dmigs-pahi don-dam-
par bri-gan- emd-pahi de.
3
1 Pafic. III. 75b* l->2.dad pahi rjes-su hbrah-ba dan, chos~kyi
rjes~su~hbran~ba dan brgyad pa-dan, rgyun-du-zugs-pa dan. lan-cig-
phyir-hon-bo dan. phyir-mi-hon-ba dan. dgra-bcom~pa~nid dan,
ran-sans-rgyas-k.yi ye ses gan ji-tsam-pa dan. spon-ba etc.
2 Ibid. III. 75b. 2-3.-...ser-phyin zab-mo nan-cin thos-nas hdri-
ba dan. bris-nas lun-hhag- pa dan. hha-ton-byed-pa dan. tshul-bzin-
du yid~la~byed~pa de~dag-ni myur-du hbyuh-bar ses-par-byaho.
3 Pafic. III. 76a. 3.ser-phyin zab-mo hdi hgrib-paham,
hphel-bar yan tnigrdahoThis profound Climax of Wisdom i s
n o t s u b j e ct e d t o l o s s or i n cr e a s e .
t r i n e c o n c e r n i n g E x t i n c t i o n . f?Rt% s p f f R
^=hgog"pa-la chos-ses-pa.
I n t e n s e a c t i v i t y i n a c c o r d a n c e
w i t h t h e s i x T r a n s c e n d e n t a l V i r t u e s .
i=nfwRi (iv. 25b.)
[Don. 18b. 3.] phar-phyin drag-tu sgrub-pahi de.
1
11 P e r s e v e r a n c e i n t h e I n t r o s p e c -
t i v e C o g n i t i o n c o n c e r n i n g E x t i n c t i o n .
f^fHIs^cpT!"R^rrf^cP = hgog-pa-la rjes-su-ses-pahi bzod-pa.
A c c o m p l i s h m e n t o f t h e A c c u m u l a -
t i o n of V i r t u e a n d K n o w l e d g e ,
2
equal
to that amassed during a whole aeon. This is brought
about through the perfect purity (i.e. the cognition of
the relative character and separate unreality) of subject,
object and act.
[Abhis. aloka, MS. 202a.
3
]
w^fef^n i=î?m*r: (iv. 25b.)
[Don. 18b. 3.] hkhor-gsum mam-dag-gis
yan-dag-par sgrub-pahi de.
5
12 R e s u l t i n g I n t r o s p e c t i v e
t i o n c o n c e r n i n g E x t i n c t i o n .
hgog-pa-la chos-ses-pa.
Energy in ret ai ni ng t he Doct ri ne of Praj na-parami t a by
maki ng t h e o b j e c t o f o n e' s c o n c e n t r a t i o n
! Pafic. III. 76b. 2-3.Ast. 284. 2-6 s qq, -
4
bsk.al
m
par
Co g n i -
2 punya-jnana-sambhara.
3 The MS. omits this passage.
4 ~.tri-mandala~visuddhya. Cf. Chapter I.
5 Pane III. 77a. 1-2.byan-chen gan sans-rgyas bcom-ldan-hdas
gzan-dag-la bsnen-bkur byed byed~pa~las. de-nas si-hphos-te hdir
sfyyes-pa d&-ni. ier-phyin zab-mo hdi thos-ma-thag-tu mos~par-hgyur~
ro. mos-par-gur-nas k.y
a
n hbriho bris-nas-\yah lun-hbog-go k.ha-
ton-du-byed.do, tshul-bzin-du yid-la-byed-do.Ast. 285. 3-5.
Xf
Z
- - i:;pf
400
ANALYSIS OF
3
the virtuous elements as Chanty etc.,
1
without however
maintaining their separate reality.
[Abhis. aloka, MS, 262b. 16-263a. 1.]
%) % R (IV. 25c.) #] ( . c.)
[Gser. IV. 87a. 2-3.] zen-nas rnam-par-mi-rtog-par
sbyin-sogs-fyji chos thams-cad-la dmigs-nas yum mi-hdcr-
bahi brtson-hgrus-kyis de-dag hdzin-pa.
2
1 3 P e r s e v e r a n c e i n t h e C o g n i t i o n o f
t h e D o c t r i n e , c o n c e r n i n g t h e P a t h .
jffjT
f
<fqr|fr;Ti=rjf7<f: = lam-la chos-ses-pahi bzod-pa.
The knowl edge of t he essential nat ure of the
Bodhi sat t va, t h e e l e m e n t o f t h e A b s o l u t e
w h i c h i s t h e f o u n d a t i o n o f t h e M a h a -
y a n i s t i c A c t i v i t y , i nasmuch as nobody, with t he
except i on of t he Bodhi sat t va is abl e to at t ai n t he cognition
of Praj na-parami t a.
[Abhis. aloka, MS. 263b. 1-2.] WTmMff:] *IW ^
^ M . 25c.)
[Gser. IV. 87a. 6-b. I,] byan-sems-las gzan yum ses-pa
sogs~kyi rten-du mi-ruh-bas chos-l^yi-dbyins-kyi no-bo-nid
de ran~bzin-can~gyi byan-sems-nid sgrub-pahi Hen yin-pa.
3
1 4 R e s u l t i n g C o g n i t i o n o f t h e D o c -
t r i n e c o n c e r n i n g t h e P a t h .
lam-la chos-ses-pa.
T h e c o m p l e m e n t o f t h e f a c t o r s f o r
t h e . r e a l i z a t i o n o f t h e C l i m a x o f W i s-
d o m, t he accompl i shment of
1
all t he t en Tr anscendent al
Vi rt ues, i ncl udi ng t hat of t he Effective Vow
4
and t he rest.
1 Or, ace. to Gser.,'-TT-*'all the elements of existence, including
Charity etc.
1
* CL Chapter I under alambana.
2 Pane. Of. 80a. 6 sqq.Ast. 286. 10 sqq.-^^"grpfqr ifJIJ iJW"^[
Wf^TcrRf mf^
etc
-
3 Pane. III. 81^: \-5.Rab-hbyor hdi-lta-ste dper~na. skyes-
pahatn bud-med la-la-zig bwn-pa so legs-par-btan-bas chu-'Îun-nam.
mtshoham. mtsehu-ham. khron~pa~nas chu~chu-na etc. etc.Ast. 287.
4 pranklhana'paramita^smon-lam-gyi pha-rol-tu-phyin-pa.
[Abhis. aloka, MS. 263b. 9-10.] TO?#lf [:]
î?kr[-] \=*wm (IV. 25d.) :
[Gser. IV. 87b. 2-3.] smon4am-la-sogs-pahi phar-
phyin-bcu yons-su-rdzogs-pahi rgyuhi tshogs-pa mthah-dag
tshan-ba.
1
1 5 P e r s e v e r a n c e i n t h e I n t r o s p e c -
t i v e C o g n i t i o n c o n c e r n i n g t h e P a t h .
^jifS^ffFFf"rf^f
=
lam-la rjes-su-ses-pahi byod-pa.
T h e a s s i s t a n c e of t h e s p i r i t u a l
t e a c h e r , the power of his Great Commiseration and
his High Wisdom cognizing Relativity, owing to which one
is preserved from falling into the Phenomenal World or
(Hinayanistic) Nirvana.
2

[Abhis. aloka, MS. 264a. 6-7.] ' ^fqrft:5Tt%tf[:] (WW ^ '
r
"
? î pf? ^: ] I =ewfei: I (IV. 25d.)
[Gser. IV. 87b. 4.] nah-gi dge-bahi bses-gnen-gyi
thabs snih-rje dan ston-nid rtogs-pahi ies-rab-kyts ..srtd-zit
Itufi-ba-las yohs~su-hzun~ba.
B
1 6 . R e s u l t i n g I n t r o s p e c t i v e C o g n i -
t i o n c o n c e r n i n g t h e P a t h . j f f i f s ? f ^ f y?f=
lam-la rjes-su-ses-pa.
T h e a b s e n c e of t a s t e i.e. of desire or
consideration in favour of the separate elements through
the cognition of their unreality, and the convergence of the
roots of virtue into component parts of Supreme
Enlightenment.
4
1 Pane. HI. 81b. 6.83a. 2.Ast. 288. 9 sqq.
etc.
2 Cf. Chapter I under samparigraha. Compare Bu-ston, Transl.
Vol. I. p. 20.
3 Pane. III. p8: B^84a. 888a. 1.de yan ses-rab-fo/i pha-rol-
tu-phyinpas yons-su zin-par-gyur. thabs-mkhaspas yohs-su-zin-par-
gytir byan-chen de-ni nan-thos-kyi sa dan ran-saiis-rgyas-kyi
sar mi Hun-no.(The Bodhi sat t va is) a s s i s t e d b y t h e
C l i m a x o f W i s d o m a n d b y g r e a t S k i l l In
such a ma nne r he wi l l not fall i nt o t he st age of a Sr avaka or a
Pr a t ye ka buddha . As t . 290. 5 sqq
4 We have t he s ame in connect i on wi t h t he last mome nt of
the darsana-marga in Chapter II (Kar. 16.)parinamanam danadinarn
ca satnbodhau.
402 ANALYSIS OF
:] i?pf) [Abhis. aloka, MS. 264b. 1-2.
i i M
:
l ' s r a r c
5
^ (iv. 26a.)
[Gser. IV. 87b. 6-88a. 1.] chos thams~cad~no~bo~nid~
med-par rtogs-pas de~la mchog-tu-hdzin
1
cifi hdod-pahi
ishul-gyis mnon-pair-zen-pahi ro-myon-ba med tin dge-rtsa
byan-chub-tu bsno~bar~ses-paho.
2
In such a manner we are made acquainted with the 16
points of superiority which distinguish the special Path of
the Bodhisattva, his Omniscience in regard of the Path etc.
from the Paths of Hinayanists. These Paths are not men-
tioned here because their character is quite clear (without
a special explanation). They are devoid of the points of
superiority just mentioned and are characterized by the
origination of realistic imputations etc.
[Sphut. 56b. 657a. 2.]...sdug~bsnal4a-sogs~pahi
bden-pahi skad-cig-rnah-mams-kyi \hyad~par yin-te. gah~
gis nan~thos~la~sogsrpahi Iam-rnams4as byafi-chub~sems~
dpaMa~sogS"pahi Iam~ses-pa-nid4a~sogs-pa-gnis~ni khyad-
par-gyi lam-yin-par khyad-zugs-so. dehi-phyir de-dag-gi-
ni-ji-skad-bsad-pahi \hyad-par dan bral-bahi mnon-par-
zen-pa~la~sogs~pa skye~bahi mtshan-nid-liyis go-sla-bahi-
phyir ma-bscud-do.
J =paramarsa.
2 P a n e . I l l , 8 9 b . 1. ngs - î / i - bu k.hyod gzugs-la hdod-pa ma
sizyed-cig. O n o b l e y o u t h , t h o u m u s t n o t b e c o m e
p o s s e s s e d o f d e s i r e w i t h r e g a r d t o t h e m a t e -
r i a l g r o u p o f e l e m e n t s .
3 Si ca ce . t o t h e T i b . v e r s i o n of t h e Ab h i s . a l o k a a n d t h e
Sphut.-rnnon~par-zen~pa-la~sogs-pa~skye-bahi mtshan-nid-kyis. The
MS. has : ^J-fyrfyg cTT^^^J c^T J Tsoii-kha-pa (Gser. IV. 88a.
4 sqq.) mentions this reading as contained "in the old translations"
(figf/tir-rnin-las); he remarks that some authorities explain the
passage in accordance with this reading, but that it is in any case
"a bad reading" (yi-ge ma-dag).
THE 11 VARIETIES OF THE BODHISATTVA*S ACTION
CHARACTERIZING THE PATH. t r ^T^ ^Tfe^WWTi% = byed-pahi
mtshan~nid bcu-gcig. Kar. IV. 27, 28.
D e f i n i t i o n , o f t h e M a h a y a . n i s t i c
T r a i n i n g a s c h a r a c t e r i z e d b y h
h k h
t h a s c h a r a c t e r i z e d
a c t i o n for th e s a k e of o t h e r s .
It is the Transcendental Intuition of the Bodhisattva,
the distinctive features of which are the acts of h e 1 p-
i n g, c o n v e y i n g h a p p i n e s s , s a v i n g , etc.
[Don. 18b. 5-6.] phm-bd~skyob
l
~sogs~kyi byed4as
kjiyad-par-can-dafi'ldan-pahi sems-dpahi ye-ses de. sems-
dpahi sbyor-ba gzan-don sgrub-pahi byed-pa hhy^d-par-
can dah4dan-pahi sbyor-bahi mtshan-nid.
C a s e f a l l i n g u n d e r t h e d e f i n i t i o n .
The 16 varieties of Training viewed as the part charac-
terized.
[Ibid.] mtshan~gi no-b
s
o~nid~mtshan bctt-drug
2
lta~
bu.
[The 11 varieties ace. to the Abhis. aloka etc.]
Now there arises the question :of what kind is the
action accompanying the modes of the Bodhisattva*s
Training characterized as they are by the points of supe-
riority. Accordingly, t h e c h a r a c t e r i s t i c s of
t h e (Bodhisattva's) action (or the varieties of the action
characterizing the Training) are to be spoken of presently.
[Sphut. 57a. 2-3] khyod-par-gyi mtshan-nid-kyis mam-
par~bcad~pa~rnams~}iyi byed-pa gan yin ze-na. bar~skabs-
kyi tshigs~su-bcad~pa gnis-kyis byed-pahimtshan~nid.
s
A s r e g a r d s t h e v a r i e t i e s w e h a v e :
(a) T h r e e f o r m s o f a c t i o n r e l a t i n g
t o t h e T r a i n i n g i n t h e O m n i s c i e n c e
r e g a r d i n g t h e E m p i r i c a l W o r l d .
[Don. 19a. I.] sems-dpahi gzi-scs-sbyor-bahi byed-pa
gsttm.
These are :
1 H e l p , by securing for others the bliss of Salva-
tion by means of the Training for the realization of the
Omniscience in regard of the Empirical World. (1).
1 hita~suk,ha-irana.
2 sodasa si}abhava-Iak.anani.
3 "The characteristics of cognition, (communicated) by the
2 verses (27 and 28) which refer to (the next) secondary subject.**
404 ANALYSIS OF
[Abhis. aloka, "MS. 265a. 16.] ftcffiTfef I = % *
(IV. 27a.)
[Don. 19a. 2.J sems-dpahi gzi-ses-sbyor-bas sems-can
thar-pahi bde-ba-la hgod-pahi phan-pa.
1
2 T h e a ct of c o n v e y i n g h a p p i n e s s
t o others in this life; one has the power of doing this,
being oneself free from corporeal and moral suffering. (2),
fAbhis. aloka, MS. 265a. 16.J g<sFETftsf * = | pf ^
(IV. 27a.) .
[Don. 19a. 2.] sdug~b$n0l dan yid-mi~bde~ba~sogs
med~pas tshe hdihi bde-ba.
2
3. T h e a ct of s a v i n g the living beings from
all the sufferings of the Phenomenal Wonu. (3).
[Abhis. aloka, MS. 265b. 5J i7^rf%wfti I [Ibid.-
265b. io.] m&^wwmmm wmita i = s??of =^ (iv. 27a.)
[Don. 19a. 2.] hkhor-bahi sdug-bsnal thams-cad-las
sl%yob~pa dan gsum-mo.*
1 Pane. III. 91a, 2-5.Rab-hbyor ji-ltar-na byan-chen hjig-
rten-la phan-pahi-phyir yan~dagpar-zugs-pa~yin ze-na. Rab-hbyor
hai-la byan-chen sems-can-rnmns hgro-bahi rgytid-lna-nas yons-su
bton-cin mi-hjigs-pahi thar-bde mya~nan~las -hdas-pa-la rab~tu
hgod-de, etc.O Subhuti, how does the B. M. act for the sake of
h e l p i n g the living world?O Subhuti, the B. M. rescues "the
living beings from the 5 forms of transmigratory existence and
b r i n g s t h e m t o t h e b l i s s f u l a n d f e a r l e s s
s t a t e of N i r v a n a . - A s t 293. 16-17.-
2 Pane. III. 91a. 5-8.Rab-hbyor ji-ltar~na...hjig~rien~Ia bde-
bahi~phyir...hdi-la byan-chen...sems-can-rnams sdug~bsnal~ba dan.
yid-mi-bde-ba dan hkhrug-pa-rnams-las yons-su-bkrol i/n...How
does the B. M. act for the sake of b r i n g i n g h a p p i n e s s
t o t h e l i v i n g wo r l d?...He delivers the living beings from
(corporeal) suffering, mental uneasiness, and disturbance.Ast. 293.
| 7,^t^g^JJ^ ^J3T|%nfr: | The first act, viz. that of helping is consi-
dered to refer to the future (it is the act of bringing complete Salva-
tion in one of the states of existence that are to come). The act of
bringing about happiness refers to the present life. We have
accordingly in the Abhis. aloka, MS. 265b. 2-4.
\J5
3 Pane. III. 91a. 8-b. 3.Rabhbyor ji-ltar-na byan-chen...
hjig-rten mgon-byed-pa yin ze-na. Rab-hhyor hdi-la byan-chen...
h\hor-ba-na yan-bahi sdttg-bsnal gan ci~yan~run-ste. de-dag~las

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Calcutta Oriental Series, No.

1 Follows the quotation of IV. 2. cittotpado dhimo\so'sau etc.

[Sphut. 10b. 5-6.] $dug~bshal-la gzugs~la~sogs~pa

[Sphut. l i b. 6-12a. 1.] phyogs bcu-na bzugs-pahi

listens to the Mahayanistic precepts even before entering

Such a candidate can be of 2 kinds, viz, one who acts on

(Sphut. 13 b. 1-2.] hchad-par-hgyur-bahi lam~ses~pa-

[Sphut. 13b. 2.] dehi hog-tu rgyttn-du-zugs-pa yin-no.

[Abhis. aloka, MS, 45b. 15-16.]

[Abhis. aloka, MS. 47a. 6-7.]

1 Ibid. 149a. 5.bsam-gtan-rnatns mi-dmigs-so.The 4 Degrees

hdu-byed-lzyi mam-pa thams-cad-iiyi gnas med-do.At the time

But if so there will be a contradiction. (The Vijnanava-

[Skabs. I. 271a. 4-5] chos bzi ni chags-pa bdun gah-

[Skabs. I. 271b. 2-3.] chos bzi-ldan-g^i mi-hkhrugs-

[Skabs. I. 271b. 3-4.] chos bzi-ldan gyi dge-ba-la pan-

[Skabs. I. 271b. 4-5] chos bzi-ldan-gpi dge-bahi sems

I Sfltral. XVI. 9.The first characteristic feature is the rejection

' ;: I f ^ R MWR : f Abhis. aloka, MS. 67a. 1-2.]

[Abhi s, aloka, MS. 71b. 14-72a. 1.]

Associated with the World of Carnal Desire (or of Gross

Kar. I. 52, 53a, b.

Kar. I. 57, 58.

Kar. I. 66, 67,

1 These are: (1) The Commiseration which is directed upon

Thereupon the reverend Subhuti addressed the Lord as

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